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BR  60  .L52  v.lA 
John  Chrysostom,  d.  40/. 
The  homilies  of  S.  John 
Chrysostom,  ...  ,  on  the 


LIBRARY    OF     FATHERS 


HOLY  CATHOLIC   CHURCH, 


ANTERIOR   TO   THE   DIVISION    OF   THE    EAST    AND   WEST. 


TRANSLATED    BY    MEMBERS    OF    THE    ENGLISH    CHURCH. 


f 


YET   SHALL   NOT    THY    TEACHERS  BE   REMOVED    INTO   A    CORNER   ANY    MORE,    BUT 
THINE    EYES  SHALL   SEE   THY    TEACHERS.      Isaiah  XXX.   20. 


OXFORD, 

JOHN  HENRY  PARKER; 

J.  G.  F.  AND  J.  RIVINGTON,  LONDON. 

MDCCCXLIII. 


V 


TO    THE 
MOST    REVEREND    FATHER    IN    GOD 

WILLIAM 

LORD    ARCHBISHOP    OF    CANTERBURY, 
PRIMATE    OF   ALL    ENGLAND, 

FOKJIERLY  REGIUS   PROFESSOR  OF  DIVINITY  IN  THE  UNIVERSITY  OF  OXFORD, 

THIS     LIBRARY 

OF 

ANCIENT  BISHOPS,   FATHERS,  DOCTORS,  MARTYRS,  CONFESSORS, 
OF  CHRIST'S  HOLY  CATHOLIC  CHURCH, 

IS 

WITH    HIS    grace's    PERMISSION 

RESPECTFULLY    INSCRIBED, 

IN  TOKEN  OF 

REVERENCE    FOR    HIS    PERSON    AND    SACRED    OFFICE, 

AND  OF 

GRATITUDE    FOR    HIS    EPISCOPAL    KINDNESS. 


THE 


H  O  M  1  L  1  E  S 


OF 


y 

S.    JOHN    CHRYSOSTOM, 

ARCHBISHOP  OF  CONSTANTINOPLE, 


EPISTLES  OF  ST.  PAUL  THE  APOSTLE 


THE    PHILIPPIANS,     COLOSSIANS, 
AND    THESSALONIANS, 

TRANSLATED, 

WITH  NOTES  AND  INDICES. 


OXFORD, 

JOHN  HENRY  PARKER; 

J.  G.  F.  AND  J.  RIVINGTON,  LONDON. 

MDCCCXLIII. 


PREFACE. 


The  present  Volume  completes  the  commentaries  of 
St.  Chrysostom  on  the  shorter  Epistles  of  St.  Paul.  It  con- 
sists entirely  of  Homilies  delivered  at  Constantinople,  and 
one  may  perhaps  remark  some  indications  of  a  more  matured 
and  severer  character  than  in  earlier  works.  He  refers 
several  times  to  his  responsibility  as  presiding  in  the  Church, 
and  sometimes  threatens  discipline  as  in  that  capacity,  and 
from  this  it  is  that  the  date  of  the  Homilies  is  chiefly  to  be 
gathered.  The  end  of  Hom.  ix.  on  the  Philippians,  espe- 
cially p.  113.  is  sufficient  for  those  Homilies.  The  close  of 
Hom,  iii.  on  Colossians,  pp.  221 — 3.  is  still  more  express  for 
them.  Hom.  viii.  on  1  Thessalonians,  p.  425.  and  Hom.  iv. 
on  2  Thessalonians,  p.  501 — 2.  are  to  the  like  purpose. 

Hom.  viii.  on  1  Thessalonians,  seems  also  to  be  that  which 
is  referred  to  in  Hom.  iii.  on  Ep.  to  Philemon,  Tr.  p.  361.  as  it 
contains  a  promise  to  discuss  at  some  future  time  the  subject 
there  taken  up. 

Phil.  ii.  6.  and  Col.  i.  15.  &c.  give  rise  to  doctrinal  dis- 
cussions. The  readiness  in  argument,  which  they  suppose  in 
hearers,  is  greater  than  one  would  expect.  Hom.  v.  on 
Colossians  goes  farther  into  the  system  of  typical  interpreta- 
tion than  is  usual  with  St.  Chrysostom;  though  the  system  is 
in  fact  acknowledged  by  him  frequently,  as  in  the  passage 
on  marriage,  which  closes  the  Homilies  on  the  Colossians, 
and  which,  though  scarcely  admissible  in  modern  taste,  is 
one  of  great  value,  and  of  a  saintly  purity.  The  close  of 
Hom.  iv.  on  Colossians  is  most  instructive  with  regard  to  the 
use    of  the    Historical    Books    of  the  Old   Testament,  and 

a  2 


iv  PREFACE. 

Ifoin.  ix.  poinis  out  one  great  use  of  the  Psalms,  for  moral 
impression,  and  at  the  same  time  draws  the  necessary  dis- 
tinction between  that  and  the  higlier  aim  of  Hymns.  In 
these  Homilies  he  is  particularly  severe  on  luxury  and  dis- 
play, by  his  attacks  on  which  he  is  known  to  have  incurred 
the  displeasure  of  the  Empress  Eudoxia,  and  much  persecu- 
tion from  her. 

A  passage  on  the  Holy  Sacraments  at  the  end  of  Hom.  vi. 
on  Colossians,  one  on  Prayers  for  the  departed  in  Hom.  iii. 
on  Philippians,  and  one  in  which  he  urges  persons  at  enmity 
to  immediate  reconciliation,  Hom.  vi.  on  1  Thessalonians,  as 
well  as  that  in  Hom.  iii.  in  Colossians,  on  imworthiness  of 
Ministers,  and  several  hints  that  occur  about  the  order  of 
Divine  service,  are  well  worthy  of  remark. 

Savile's  text,  with  some  comparison  of  others,  was  used  for 
the  Homilies  on  the  Philippians,  and  that  of  the  new  Paris 
Edition,  with  Savile  always  at  hand,  for  the  rest.  Collations 
of  one  Ms.  in  British  Museum,  (Burney  48.  here  marked  B.) 
were  also  in  hand,  but  those  of  Mss.  at  Venice  and  Florence 
came  too  late  for  part  of  the  work.  Tlie  want  of  them  is  not 
however  very  material.  The  Bodleian  Ms.  referred  to,  as 
well  as  the  Catena  published  by  Dr.  Cramer,  contain  only 
extracts.  It  is  hoped  that  the  Homilies  on  2  Cor.  will  have 
the  benefit  of  a  well-adjusted  text  before  the  Translation  is 
published,  as  they  are  preparing  for  publication  by  Mr.  Field, 
whom  the  Editor  has  to  thank  for  information  on  some  par- 
ticulars, as  well  as  for  the  benefit  of  having  his  accurate 
edition  of  the  Homilies  on  St.  Matthew  to  refer  to. 

For  the  Translation  of  the  Homilies  on  the  Philippians, 
the  Editors  are  indebted  to  the  Rev.  W.  C.  Cotton,  M.A.  of 
Ch.  Ch.  Chaplain  to  the  Bishop  of  New  Zealand;  for  that  of 
the  Homilies  on  the  Colossians,  to  the  Rev.  J.  Ash  worth,  M.A. 
Fellow  of  Brasenose  College  ;  and  for  the  rest  of  the  volume, 
to  the  Rev.  James  Tweed,  M.A.  of  Corpus  Christi  College, 
Cambridge,  the  Translator  of  the  Homilies  on  the  Pastoral 
Epistles  of  St.  Paul.     The  Index  to  the  two  former  is  by  the 


PREFACE.  V 

Rev.  F.  Bowles,  M.A.  of  Exeter  College,  and  to  the  latter  by 
the  Editor,  which  is  noticed  in  order  that  the  reader  may 
find  the  less  difficulty  from  any  difference  in  the  heads 
under  which  similar  matter  may  be  placed,  as  the  two 
were  made  simultaneously  to  save  time. 

A  few  points  on  which  the  Editor  was  not  informed 
until  the  sheets  were  printed  are  noticed  in  the  Addenda 
and  Corrigenda. 

C.  M. 


CONTENTS, 


EPISTLE  TO  THE  PHILIPPIANS. 

INTRODUCTORY  DISCOURSE. 
Page  1 . 

HOMILY  I. 

Page  7. 

Phil.  i.  1,  2. 
Paul  and  Timoiheus,  the  scrvmits  of  Jesus  Christ,  to  all  the 
saints   in    Christ   Jesus    which  are  at  PJiilippi,  fellow- 
Bishops  and  Deacons:     Grace  he  unto  you,  and  peace, 
from  God  our  Father,  and  from  the  Lord  Jesus  Christ. 

HOMILY  11. 

I  Page  18. 

Phil.  i.  8—11. 
For  God  is  my  record,  lioiv  greatly  I  long  after  you  all  in  the 
bowels  of  Jesus  Christ.  And  this  I  pray,  that  your  love 
may  abound  yet  more  and  more  in  knowledge  and  in  all 
judgment;  thai  ye  may  approve  things  that  are  excellent; 
that  ye  may  he  sincere  and  without  offence  till  the  day  of 
Christ;  being  filled  with  the  fruits  of  righteousness,  ivhich 
are  by  Jesus  Christ,  unto  the  glory  and  praise  of  God. 

HOMILY  IIL 

Page  30. 

Phil.  i.  18—20. 
And  I  therein  do  rejoice,  yea,  and  will  rejoice.  For  I  know 
that  this  shall  turn  to  my  salvation  through  your  prayer, 
and  the  supply  of  the  Spirit  of  Jesus  Christ,  according  to 
my  earnest  expectation  and  my  hope,  that  hi  nothing  I 
shall  be  ashamed,  hut  that  with  all  boldness,  as  always,  so 
now  also  Christ  shall  be  magnified  in  my  body,  whether  it 
be  by  lifc^  or  by  death. 


viii  CONTENTS. 

HOMILY  IV. 

Page  40. 

Phil.  i.  22—26. 

Yet  what  I  shall  choose  I  wot  not.  For  I  am  in  a  strait 
betwixt  two,  having  a  desire  to  depart,  and  to  he  icith 
Christ;  which  is  far  better:  nevertheless,  to  abide  in  the 
fiesh  is  more  needful  for  you.  And  having  this  confidence 
I  know  that  I  shall  abide  and  continue  with  you  all  for 
your  furtherance  and  joy  of  faith ;  that  your  rejoicing  may 
be  more  abundant  in  Jesus  Christ  for  me,  by  my  coming  to 
you  again. 


HOMILY  V. 

Page  52. 

Phil.  ii.  1—4. 

If  there  be  therefore  any  consolation  in  Christ,  if  any  com- 
fort of  love,  if  any  fellowship  of  the  Spirit,  if  any  bowels 
and  mercies,  fulfil  ye  my  joy,  that  ye  be  likeminded, 
having  the  same  love,  being  of  one  accord,  of  o)ie  mind. 
Let  nothing  he  done  through  strife  or  vainglory:  but  in 
lowliness  of  mind  let  each  esteem  other  better  than  them- 
selves. Look  not  every  man  on  his  own  things,  but  every 
man  also  on  the  things  of  others. 


HOMILY  VL 

Page  GO. 

Phil.  ii.  5—8. 
Let  this  mind  be  in  you,  tvhich  teas  also  in  Christ  Jesus: 
Who,  being  in  the  form  of  God,  thought  it  not  robbery  to 
he  equal  with  God:  but  made  Himself  of  no  reputation, 
and  took  upon  Him  the  form  of  a  servant,  and  teas  made 
in  the  likeness  of  men:  and  being  found  in  fashion,  as  a 
man,  Lie  humbled  Himself,  and  became  obedient  unto 
death,  even  the  death  of  the  cross. 


CONTENTS.  ix 

HOMILY  VII. 

Page  75. 

Phil.  ii.  5—11. 

Let  this  mind  be  in  you  ichicli  was  also  in  Christ  Jesus: 
Who,  being  in  the  form  of  God,  thought  it  not  robbery  to 
be  equal  loith  God;  but  made  Himself  of  no  reputation, 
and  took  upon  Him  the  form  of  a  servant,  and  teas  made 
in  the  likeness  of  men:  and  being  found  in  fashion  as  a 
man,  He  humbled  Himself,  and  became  obedient  unto 
death,  even  the  death  of  the  cross.  Wherefore  God  also 
hath  highly  e.ralted  Him,  and  given  Him  a  Name  which 
is  above  every  name:  that  at  the  Na.ne  of  Jesus  every  knee 
should  bow,  of  tilings  in  heaven,  and  tilings  in  earth,  and 
things  wider  the  earth  :  and  that  every  tongue  should 
confess  that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the 
Father. 

HOMILY  VIII. 
Page  90. 
Phil.  ii.  12--l(j. 
Wherefore,  my  beloved,  as  ye  have  always  obeyed,  ?iot  as  in 
my  presence  only,  but  nou-  much  more  in  my  absence,  work 
out  your  own  salvation  with  fear  and  trembling.     For  it 
is  God  which  icorketh  in  you  both  to  ivill  and  to  do  of  His 
good  pleasure.     Do  all  things  without  murmurings  and 
disputings:    that  ye  may  be  blameless  and  harmless,  the 
sons  of  God,  uithout  rebuke,  in  the  midst  of  a  crooked  and 
perverse  nation,  among  ivhom  ye  shine  as   lights  in  the 
world;   holding  forth  the  word  of  life;   that  I  may  rejoice 
in  the  day  of  Christ. 

HOMILY  IX. 

Page  101. 

Phil.  ii.  19—21. 

But  I  trust  in  the  Lord  Jesus  to  send.  Tnnotheus  shortly  unto 
you,  that  I  also  may  be  of  good  comfort,  when  I  know 
your  slate.  For  L  have  no  man  tikeminded,  who  will 
naturcdly  care  for  your  state.  For  all  seek  their  own,  not 
the  things  uliich  are  Jesus  Christ's. 


X  CONTENTS. 

HOMILY  X. 

Page  1 16. 

Phil.  iii.  1—3. 

Fituilly,  my  brethren,  rejoice  in  ilie  Lord.  To  write  the  same 
tJiinys  to  you,  to  me  indeed  is  not  grievous,  hut  for  you  it 
is  safe.  Beuare  of  doys,  beivare  of  evil  icorkers,  beware 
of  the  concision.  For  ue  are  the  circumcision,  ivhich 
•worship  God  in  the  spirit,  and  rejoice  in  Christ  Jesus, 
and  have  no  confidence  in  thefesh. 


HOMILY  XI. 

Page  128. 

Phil.  iii.  7—10. 
But  what  things  were  gain  to  me,  those  I  counted  loss  for 
Christ.  Yea  doubtless,  and  I  count  all  things  but  loss  for 
the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord: 
for  whom  L  have  suffered  the  loss  of  all  things,  and  do 
count  them  but  dung,  that  I  may  win  Christ,  And  be  found 
in  Him,  not  having  mine  oivn  righteousness,  which  is  of  the 
law,  but  that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God,  by  faith :  That  I  may  know 
Him,  and  the  power  of  His  resurrection. 


HOMILY  XII. 

Page  138. 

Phil.  iii.  13,  14. 

Brethren,  I  count  not  myself  to  have  apprehended:  but  this 
one  thing  J  do,  forgetting  those  things  which  are  behind, 
and  reaching  forth  unto  those  things  which  are  before,  I 
press  toivard  the  mark  for  the  prize  of  the  high  calling  qf 
God  in  Christ  Jesus. ' 


CONTENTS.  xi 

HOMILY  XIII. 
Page  145. 

Phil.  iii.  18—21. 

[For  many  walk,  of  ivliom  I  have  told  you  often,  and  noic 
tell  you  even  weeping,  that  they  are  the  enemies  of  the 
cross  of  Christ:  Whose  end  is  destruction,  whose  god  is 
their  belly,  and  whose  glory  is  in  their  shame,  2cho  mind 
earthly  things.)  For  our  conversation  is  in  heavvn;  from 
whence  also  we  look  for  the  Saviour,  the  Lord  Jesus 
Christ :  Who  shall  change  our  vile  body,  that  it  may  be 
fashioned  like  unto  His  glorious  body,  according  to  the 
tvorking  whereby  He  is  able  even  to  subdue  all  things  unto 
Himself. 

HOMILY  XIV. 

Page  157. 
Phil.  iv.  4—7. 

Rejoice  in  the  Lord  alway:  and  again  L  say,  Rejoice.  Let 
your  moderation  be  known  unto  all  men.  The  Lord  is  at 
hand.  Be  careful  for  nothing;  but  in  every  thing  by 
prayer  and  supplication  icith  thanksgiving  let  your  re- 
quests be  made  known  unto  God.  And  the  peace  of  God, 
which  passeth  all  understanding,  shall  keep  your  hearts 
and  minds  through  Christ  Jesus. 

HOMILY  XV. 

Page  165. 

Phil.  iv.  10—14. 

But  I  rejoiced  in  the  Lord  greatly,  that  now  at  the  last  your 
care  of  me  hath  flourished  again:  wherein  ye  were  also 
careful,  but  ye  lacked  opportunity.  Not  that  L  speak  in 
respect  ofivant :  for  I  have  learned,  in  whatsoever  state  I 
am,  therewith  to  be  content.  I  know  both  how  to  be 
abased,  and  L  know  how  to  abound :  every  where  and  in 
all  tilings  I  am  instructed  both  to  be  full  and  to  be  hungry, 
both  to  abound  and  to  sujfer  need.  I  can  do  all  things 
through  Christ  which  strengtheneth  me.  Notwithstanding 
ye  have  well  done,  that  ye  did  communicate  ivith  my 
ajfliction. 


xii  CONTENTS. 


EPISTLE  TO  TlliL  COLOSSIANS. 

HOMILY    I. 

Page  181. 
Col.  i.  1,  2. 

P(Ui1,  an  Apostle  of  Jesus  Christ  hi/  the  icill  of  God,  and 
Timotlieus  our  brother,  to  the  saints  and  faithful  brethren. 
in  Christ  whicli  are  at  Colosse:  Grace  be  unto  yoii,  and 
peace,  from  God  our  Father  and  the  Lord  Jesus  Christ. 


HOMILY  II. 

Page  197. 

Col.  i.  0,  10. 
For  this  cause  tee  also,  since  the  day  ice  heard  it,  do  not 
cease  to  pray  for  yon,  and  to  desire  that  ye  might  he 
filled,  ivith  the  knowledge  of  His  will  in  all  wisdom  and 
spiritual  understanding ;  That  ye  viight  walk  tcorthy  of 
the  Lord  nnto  all  pleasing,  being  fruitful  in  every  good 
icork,  and  increasing  in  the  knowledge  of  God. 


HOMILY  III. 

Page  212. 

Col.  i.  15—18. 

Who  is  the  Image  of  the  iniisible  God,  the  Firstborn  of  every 
creature:  For  by  Him  were  all  things  created,  that  are  in, 
heaven,and  that  are  in  earth, visible  and  invisible,  whether 
they  he  thrones,  or  dominions,  or  principalities,  or  powers: 
all  things  icere  created  by  Him  and  for  Him:  And  He 
is  before  all  things,  and  by  Him  all  things  consist.  And 
He  is  the  head  of  tit c  body,  the  Church. 


CONTENTS.  xiii 

HOMILY  IV. 
Page  224. 
Col.  i.  21,  22. 
And  you,    that  were  sometimes  enemies  and   alienated   in 
your  mind  by  ivicked  works,  yet  now  hath  He  reconciled 
in  the  body  of  His  jiesh  through  death,  to  present  you  holy, 
and  unblameable,  and  unreproveable  in  His  sigltt. 

HOMILY  V. 

Page  235. 

Col.  i.  26—28. 

Even  the  mystery  which  hath  been  hid  from  ayes  and  from 
generations,  but  noio  is  inade  manifest  to  His  saints:  to 
whom  God  would  make  known  what  is  the  riches  of  the 
glory  of  this  mystery  among  the  Gentiles;  ichich  is  Christ 
in  you,  the  hope  of  glory:  Whom  we  preach,  warning 
every  man,  and  teaching  every  man  in  all  wisdom;  that 
tie  may  present  every  man  perfect  in  Christ  Jesus. 

HOMILY  VI. 

Page  246. 

Col.  ii.  Q,  7. 
As  ye  have  therefore  received  Christ  Jesus  the  Lord,  so  walk 
ye  in  Him :  Rooted  and  built  up  in  Him,  and  stablished 
in  the  faith,  as  ye  have  been  taught,  aboujiding  therein 
with  thanksgiving. 

HOMILY  VII. 

Page  256. 

Col.  ii.  16—19. 
Let  no  man  therefore  judge  you  in  meat,  or  in  drink,  or  in 
respect  of  an  holyday,  or  of  the  new  moon,  or  of  the 
sabbath  days:  which  are  a  shadow  of  things  to  come;  but 
the  body  is  of  Christ.  Let  no  man  beguile  you  of  your 
reward  in  a  voluntary  humility  and  icorshipping  of  angels, 
intruding  into  those  things  which  he  hath  not  seen,  vainly 
pujfed  up  by  his  fleshly  mind,  and  not  holding  the  Head, 
from  which  all  the  body  by  joints  and  bands  having 
nourishment  ministered,  and  knit  together,  increaseth 
uith  the  increase  of  God. 


xiv  CONTENTS. 

HOMILY    VIII. 
Page  269. 

Col.  iii.  5—7. 

Mortify  your  Members  which  are  upon  the  earth  ;  fornica- 
tion, uncleanncss,  inordinate  affection,  evil  concupiscence, 
and  coi-etonsness,  which  is  idolatry;  for  which  things' 
sake,  the  wrath  of  God  cometh  upon  the  ehUdren  of  dis- 
obedience;  in  the  which  ye  also  walked  sometime,  when 
ye  lived  in  them. 

HOMILY  IX. 

Page  285. 

Col.  iii.  16,  17. 

Let  the  word  of  Christ  diccll  in  you  richly  in  all  wisdom  ; 
teaching  and  admonishing  one  another  in  psalms  and 
hymns  and  spiritual  songs,  singing  with  grace  in  your 
hearts  to  the  Lord.  And  whatsoever  ye  do  in  word  or 
deed,  do  all  in  the  name  of  the  Lord  Jesus,  giving  thanks 
to  God  and  the  Father  by  Him. 

HOMILY  X. 
Page  293. 

Col.  iii.  18—25. 

Wives,  submit  yourselves  unto  your  own  husbands,  as  it  is 
Jit  in  the  Lord.     Husbands,  love  your  wives,  and  be  not 
bitter  against  them.     Children,  obey  your  parents  in  all 
things:  for  this  is  well  pleasing  in  the  Lord.     Fathers, 
provoke    not    your    children,    lest    they  be    discouraged. 
Servants,  obey  in  all  things  your  masters  according  to  the 
flesh  ;  not  with  cyeservice,  as  menpleasers ;  but  in  single- 
ness of  heart,  fearing  God:   And  whatsoever  ye  do,  do  it 
heartily,  as  to  the  Lord,  and  not  unto  men  ;  Knouing  that 
of  the  Lord  ye  shall  receive  the  reward  of  the  inheritance : 
for  ye  serve  the  Lord  Christ.     But  he  that  doeth  wrong 
shall  receive  for  the  wrong  whicli  he  hath  done :  and  there 
is  no  respect  of  persons  with.  God.     Chap.  iv.  1.  Masters, 
give  unto  your  servants  that  ichich  is  just  and  equal; 
knouiitg  thai  ye  also  have  a  Master  in  heaven. 


CONTENTS.  XV 

HOMILY  XI. 

Poge  306. 
Col.  iv.  5,  6. 

Walk  in  wisdom  tonard  them  that  are  icithout,  redeeming 
the  time.  Let  your  speech  he  alway  ivith  grace,  seasoned 
nith  salt,  that  ye  may  know  how  ye  ovyht  to  ansner  every 
man . 


HOMILY  XII. 
Page  318. 

Col.  iv.  12,  13. 
Epaphras,  nho  is  one  of  yon,  a  servant  of  Christ,  saint eth. 
you,  always  striving  for  you  in  prayers,  that  ye  may  stand 
perfect  and  complete  in  all  the  will  of  God.  For  I  hear 
him  record,  that  he  hath  a  great  zeal  for  you,  and  them 
that  arc  in  Laodicca,  and  them  in  Hierapolis. 


FIRST  EPTSTLE  TO  THE  THESSALONIANS. 

HOMILY  I. 

Page  335. 

1  Thcss.  i.  1,  2,  3. 
Paul,  and  Silvanus,  and  Timoiheus,  unto  the  Church  of  the 
Thessalonians  ivhich  is  in  God  the  Father  and  in  the 
Lord  Jesus  Christ :  Grace  be  unto  you,  and  peace,  from 
God  our  Father,  and  the  Lord  Jesus  Christ.  We  give 
thanks  to  God  always  for  you  all,  making  mention  of  you 
in  our  prayers  ;  Remembering  without  ceasing  your  work 
of  faith,  and  labour  of  love,  and  patience  of  hope  in  our 
Lord  Jesus. Christ,  in  the  sight  of  God  and  our  Father. 


xvi  CONTENTS. 

HOMILY  II. 

Page  346. 

1  Thess.  i.  8,  i),  10. 

For  from  you  sounded  out  the  word  of  the  Lord  not  only  in 
3Iacedonia  and  Achaia,  but  also  in  every  place  your  faith 
to  God-ward  is  spread  abroad;  so  that  ive  need  not  to 
speak  any  thimj.  For  they  themselves  shew  of  us  what 
manner  of  entering  in  we  had  unto  you,  and  how  ye  turned 
to  God  from  idols  to  serve  the  living  and  true  God ;  And 
to  wait  for  His  Son  from  Heaven,  Whom  He  raised  from 
the  dead,  even  Jesus,  Who  delivered  us  from  the  wrath  to 
come. 

HOMILY  III. 

Page  358. 

1  Thess.  ii.  9,  10,  11,  12. 

For  ye  remember,  brethren,  our  labour  and  travail :  for 
labouring  night  and  day,  because  we  would  not  be  charge- 
able unto  any  of  you,  ive  preached  unto  you  the  Gospel  of 
God.  Ye  are  witnesses,  and  God  also,  how  holily  and 
justly  and  unblameably  we  behaved  ourselves  among  you 
that  believe:  As  ye  know  how  we  exhorted  and  con  for  ted 
and  charged  every  one  of  you,  as  a  father  doth  his  children. 
That  ye  would  walk  ivorthy  of  God,  Who  hath  called  you 
unto  His  kingdom  and  glory, 

HOMILY  IV. 
Page  374. 

1  Thess.  iii.  5—8. 

For  this  cause,  ichen  I  coidd  no  longer  forbear,  1  sent  to 
know  your  faith,  lest  by  some  means  the  tempter  have 
tempted  you,  and  our  labour  be  in  vain.  But  now  when 
Timotheus  came  from  you  unto  us,  and  brought  7ts  good 
tidings  of  your  faith  and  charity,  and  that  ye  have  good 
remembrance  of  us  ahcays,  desiring  greatly  to  see  us,  as 
we  also  to  see  you:  Therefore,  brethren,  we  were  comforted 
over  you,  in  all  our  affliction  and  distress  by  your  faith: 
For  noiv  ice  live,  if  ye  standfast  in  the  Lord. 


CONTENTS.  xvii 

HOMILY  V. 

Page  386. 

1  Thess.  iv.  1,  2,  3. 

Furthermore  then  we  beseech  you,  brethren,  and  exhort  you 
by  the  Lord  Jesus^  that  as  ye  have  received  of  us  how  ye 
ought  to  walk  and  to  please  God^  so  ye  would  abound 
more  and  more.  For  ye  know  what  commandments  we 
gave  you  by  the  Lord  Jesus  Christ.  For  this  is  the  will 
of  God,  even  your  sanctification. 

HOMILY  VI. 

Page  396. 

1  Thess.  iv.  9,  10. 

But  as  touching  brotherly  love,  ye  need  not  that  1  write  unto 
you:  for  ye  yourselves  are  taught  of  Godto  love  one  another. 
And  indeed  ye  do  it  toward  all  the  brethren  which  are  in  all 
Macedonia. 

HOMILY  VIL 

Page  406. 

1  Thess.  iv.  13. 

But  I  would  not  have  you  to  be  ignorant,  brethren,  concern- 
ing them  which  are  asleep,  that  ye  sorrow  not  even  as 
others  which  have  no  hope. 

HOMILY  VIII. 
Page  414. 

1  Thess.  iv.  15—17. 

For  this  we  say  unto  you  by  the  word  of  the  Lord,  that  we 
which  are  alive  and  remain  unto  the  coming  of  the  Lord 
shall  not  prevent  them  ivhich  are  asleep.  For  the  Lord 
Himself  shall  descend  from  heaven  with  a  shout,  with  the 
voice  of  the  Archangel,  and  with  the  trump  of  God:  and 
the  dead  in  Christ  shall  rise  first.  Then  we  which  are 
alive  and  remain  shall  be  caught  up  together  with  them  in 
the  clouds,  to  meet  the  Lord  in  the  air :  and  so  shall  we 
ever  be  with  the  Lord. 

b 


xviii  CONTENTS. 

HOMILY  IX. 

Page  426. 

1  Thess.  V.  1,  2. 
But  of  the  times  and  seasons,  brethren,  ye  have  no  need  that 
I  write  unto  you.      For  yourselves   know  jjerfectly  that 
the  day  qf  the  Lord  so  cometh  as  a  thief  in  the  night. 

HOMILY  X. 

Page  440. 

1  Thess.  V.  12,  13. 

And  we  beseech  you,  brethren,  to  know  them  which  labour 
among  you,  and  are  over  you  in  the  Lord,  and  admonish 
you;  And  to  esteem  them  very  highly  in  love  for  their 
ivork's  sake.     And  be  at  peace  among  yourselves. 

HOMILY  XI. 

Page  451. 

1  Thess.  V.  19—22. 

Quench  not  the  Spirit.  Despise  not  prophesyings.  Prove 
all  things;  holdfast  that  which  is  good.  Abstain  from 
all  appearance  of  evil. 


SECOND  EPISTLE  TO  THE  THESSALONIANS. 

HOMILY  I. 

Page  463. 
ARGUMENT. 

HOMILY  IL 
Page  469. 

2  Thess.  i.  1,  2. 

Paid,  and  Silvanus,  and  Timotheus,  unto  the  Church  qf  the 
Thessalonians  in  God  our  Father  and  the  Lord  Jesus 
Christ;  Grace  unto  you,  and  peace,  frotn  God  our  Father 
and  the  Lord  Jesus  Christ. 


CONTENTS.  xix 

HOMILY  III. 

Page  481. 

2  Thess.  i.  9,  10. 

Who  shall  be  jnmished  with  everlasting  destruction  from  the 
presence  of  the  Lord,  and  from  the  glory  of  His  power; 
When  He  shall  come  to  be  glorified  in  His  Saints,  and  to 
be  admired  in  all  them  that  believe. 


HOMILY  IV. 
Page  491. 

2  Thess.  ii.  6—9. 

And  now  ye  know  what  withholdeth,  that  he  might  be  revealed 
in  his  time.  For  the  mystery  of  iniquity  doth  already 
tvork :  only  he  who  now  letteth  will  let,  until  he  be  taken 
out  of  the  way.  And  then  shall  that  Wicked  be  revealed, 
whom  the  Lord  shall  consume  with  the  spirit  of  His  mouth, 
and  shall  destroy  with  the  brightness  of  His  coming:  Even 
him,  whose  coming  is  after  the  working  of  Satan, 


HOMILY    V. 
Page  502. 
2  Thess.  iii.  3 — 5. 

But  the  Lord  is  faithfxd.  Who  shall  stablish  you,  and  keep 
you  from  evil.  And  we  have  confidence  in  the  Lord 
touching  you,  that  ye  both  do  and  tvill  do  the  things 
which  we  command  you.  And  the  Lord  direct  your  hearts 
into  the  love  of  God,  and  into  the  patient  icaiting  for 
Christ. 


►MILIES.^ 


::^ 


S.    JOHN    CHRYSOSTOM, 

ARCHBISHOP  OF  CONSTANTINOPLK, 
ON 

THE    EPISTLE    OF    S.    PAUL    THE    APOSTLE 

TO  THE 

PHILIPPIANS. 

INTRODUCTORY    DISCOURSE. 

Thb:  Philippjans  are  of  a  city  in  Macedonia,  called  Philippi 
fi-oni  its  founder,  a  city  that  is  a  colony,  as  Luke  saith^. 'B-omits 
Here  that  seller  of  purple  was  converted  ^  a  woman  of  uncom-  clause. 
nion  piety  and  heedfulness.     Here  the  chief  keeper  of  the^]'''"'^^'' 
prison*  believed.     Here  vras  Paul  scourged  with  Silas.  Here 
the  magistrates  requested  them  to  depart,  and  were  afraid  of 
them,  and  the  preaching  had  an  illustrious  commencement. 
And  he  bears  them  many  and  high  testimonies  himself,  call- 
ing them  his  own  crown,  and  saying  they  had  suffered  much. 
For,  to  you,  he  saith,  it  was  granted  of  God'^,  not  only  to  be-  phj],  ^ 
lieve  in  Him.  hut  also  to  suffer  for  His  sake.     But  when  he  29- 
wrote  to  them,  it  happened  that  he  was  in  bonds.  Therefore  he  in  the ' 
says,  so  that  my  bonds  in  Christ  are  manifest  in  all  the prte-^^'^V J't 
torium,  calling  the  palace  of  Nero  the  praetorium.     But  he 
was  bound  and  let  go  again  %  and  this  he  shews  by  saying  to 
Timothy,  At  my  first  answer  no  man  stood  by  me,  but  alH  Tim. 

4,  16. 

»  C.   reads  thus,   as  had  been  con-  Timothy   was  with    him,  for  that  the 

1'ectured.    B.    simply    S«ir/*aipyXa|,    the  second  to  Timothy  was  written  in  a  se- 

:eeper  of  the  prison      The  ruler  of  the  cond  imprisonment,  from  which  he  was 

synagogue,  as  in  the  printed  text,  is  not  only  released  by  martyrdom.     The^rrf 

known  to  have  been  converted.  answer  belongs  to  the  second  imprison- 

^  His  statement    amounts    to    this,  ment.     Betwt-en  the  two,  it  is  probable 

that  the  present  Epistle  was  written  in  that  he  visited  the  Philippians,  accord- 

St.    Paul's    first    imprisonment,    when  ing  to  his  intention. 

B 


'2       Proof  that  St.  Paul  wrote  in  hisjirsl  imprisonment. 

ivTwon.forsook  nie :  may  it  not  be  laid  to  their  cfiarge,  notwithstanding 
the  Lord  stood  by  me,  and  strengthened  me.  The  bonds 
then,  in  which  he  was,  he  proves  to  have  been  before  that 
defence.  For  that  Timothy  was  not  present  then,  is  evident: 
for  at  my  fifst  answer,  he  says,  no  man  stood  by  me:  and 
this,  by  writing  so,  he  was  making  known  to  him.     He  would 

iB.'beennot  then,  had  he  already  known  it',  have  written  thus  to  him. 

presen  .  j^^^  when  he  wrote  this  Epistle,  Timothy  was  with  him.  And 

Phil,  2,  he  shews  it  by  what  he  says;  but  I  trust  in  the  Lord  Jesus  to 
send  Timothy  shortly  unto  you.  And  again,  him  L  hope  to 
send  presently ,  so  soon  as  L  shall  see  how  it  will  go  xoith  ine. 
For  he  was  loosed  from  his  bonds,  and  again  bound  after  he 
had  been  to  them.  But  where  he  saith,  Yea,  and  if"  I  he  offered 
for  the  sacrifice  and  service  of  your  faith,  it  is  not  as  though 
this  were  now  come  to  pass,  but  as  much  as  to  say,  '  and 
whenever  this  takes  place,  I  am  glad,'  raising  them  from  their 
dejection  at  his  bonds.     For  that  he  was  not  about  to  die  at 

Phli.     that  time,  is  plain  from  what  he  saith,  But  L  hope  in  the 

2   24. 

'  *  Lord  that  L  myself  shall  come  shortly  unto  you.  And  again, 
And  having  this  confidence,  L  know  that  I  shall  abide  and 
continue  with  you  all. 

2.  But  the  Philippians  had  sent  to  him  Epaphroditus, 
to  carry  him  money,  and  to  know  the  things  concerning 
him;  for  they  were  most  lovingly  disposed  toward 
him.  For  that  they  sent,  hear  himself  saying,  /  have  all, 
and  abound;  Lamfidl,  having  received  of  Epap)hrodiius  the 
things  sent  from  you.  At  the  same  time  then  they  sent  both 
to  comfort  him,  and  to  know.  For  that  they  sent  also  to  know 
of  what  concerned  him,  he  shews  at  once  in  the  beginning  of  the 
2Savile  Epistle,  writing  of  his  own  matters  2,  and  saying.  But  L  ivould 
has  ra^  ye  shoidd  understand  that  the  thinqs  which  happened  unto  me 

xar   av-  ^  ■^  ■»  ^ 

T«»,  have  fallen  out  rather  unto  the  furtherance  of  the  Gospel.  And 
omits  again,  Lhope  to  send  Timothy  shortly  unto  you,  that  Lalso  may 
the  ar-  i,q  of  good  comfort,  wheu  I  know  your  state.  This,  that  I  also, 
Phil,  is  as  if  he  meant,  '  as  you  for  full  assurance  sent  to  know  the 
^'  ^^'  things  concerning  me,  so  I  also,  that  I  may  be  of  good  com- 
fort, when  I  know  the  things  concerning  you.'  Since  then  they 
had  also  been  a  long  time  without  sending,  but  had  then  done 

Phil,     it,  (for  this  he  proves  by  saying.  Now  at  the  last  your  care  for 

4,  10.  . 

"  The  if  is  omitted,  perhaps  in  order  to  put  the  objection  in  a  strong  light. 


Mailer  of  the  Epistle.     Character  of  the  Philippians.    3 

me  hath  flourished  again,)  and  then  they  heard  that  he  was  inlNTnon. 
bonds,  (for  if  they  heard   about  Epaphroditus,  that  he  wasphil.2, 
sick,  he  being  no  such  very  remai'kable  person  as  Paul  was,^®" 
much  more   was   it   even    reasonable   that   they    should   be 
alarmed  about  Paul,)  therefore  in  the  opening  of  the  Epistle 
he  offers  them  much   consolation   about  his  bonds,  shewing 
that  they  should  not  merely  not  be  alarmed,  but  even  rejoice. 
Then  he  also  gives  them  counsel  about  unanimity  and  hu- 
mility, teaching  them  that  this  was  their  greatest  safety,  and 
that  so  they  could  easily  overcome  their  enemies.     For  it  is 
not  being  in  bonds  that  is  painful  to  your  teachers,  buf"  their 
disciples  not  being  of  one  mind.     For  the  former  brings  even 
furtherance  to  the  Gospel,  but  the  latter  distracts. 

3.  So  then  after  admonishing  them  to  be  of  one  mind,  and     (•>) 
shewing  that  unanimity  comes  of  humility,  and  then  aiming  a 
shaft  at  those  Jews  who  were   every  where  corrupting  the 
doctrine   under   a   shew   of  Christianity,  and   calling  them 
dogs,  and  evil  ivorkers,  and  giving  admonition  to  keep^  a^^'^y  phii.  3 
from  them,  and  teaching  to  whom  it  is  right  to  attend,  and  ?•  ^ 
discoursing  at  length  on  moral  points,  and  bringing  them  to 
order,  and  recalling  them  to  themselves,  by  saing.  The  Zorr/phil.  j, 
is  at  hand,  he  makes  mention  also,  with  his  usual  wisd(nn,  of^' 
what  had  been  sent,  and  then  offers  them  abimdant  consola- 
tion.    But  he  appears  in  writing  ever  to   do  them  special 
honour,  and  never  in  any  place  inserts*  any  thing  of  reproof, 
which  is  a  proof  of  their  virtue,  in  that  they  gave  no  occasion  to 
their  teacher,  and  that  he  wrote  to  them  not  in  the  way  of  re- 
buke, but  throughout  in  the  way  of  encouragement.     And  what 
I  said  at  first  I  will  again  repeat,  that  this  city  had  shewed  great 
readiness  for  the  faith  ;  inasmuch  as  the  very  jailor,  (and  you 
know  it  is  a  business  full  of  all  wickedness,)  did  at  once,  upon 
one  miracle,  both  run  to  them,  and  receive  Baptism  with  all 
his  house.     For  the  miracle  that  took  place  he  saw  alone, 
but  the  gain  he  reaped  not  alone,  but  jointly  with  his  wife  and 
his  whole  household.    Nay,  even  the  magistrates  who  scourged 
him  seem  to  have   done  this   rather  from    sudden  impulse 
than  from   wickedness,  both   from  their  sending  at  once  to 

d  B.  and  Sav.  mar.  '  for  the  grievous         «  B.  f^ofrl^nnv ,   which    is  certainly 
thing  is  not  for  teachers  to  be  in  bonds,     right. 
but  for'  &o. 

B  2 


4  Perseverance  in  works  of  Mercy. 

l.vTiioD.  let  him  go,  and  from  their  being  afterwards  afraid.     And  he 
bears  testimony  to   them  not  only  in   faith,  or  in  trials,  but 
Phil  4,  also  in  well-doing,  \vhei*e  he  says,  That  in  the  begimmig  of 
the  Gospel,  ye  sent  once  and  again  unto  my  necessity^  when 
no  one  else  did  so;  for  he  says,  no  Church  communicated  with 
me  as  concerning  giving  and  receiving,  but  ye  only ;  and  he 
shews  that  their  intermission  had  been  rather  from  want  of 
v-  ^0-     opportunity  than  from  choice,  saying.  Not  that  ye  cared  not 
for  me,  but  ye  lacked  opportunity.     And  this  shews  that  he 
had  a  great  afiection  for  them  ;  for  that  he  loved  them  greatly 
Phil.  2,  appears  in  his  saying,  For  I  have  no  man  like  minded,  who 
will  naturally  care  for  your  state;  and  again,  Because  I  have 
you  in  my  heart,  and  in  my  bonds,  ^c. 
('^)         4.  Let  us  too  then,  knowing  these  things,  and  having  so 
■"  ""'^'"■many  patterns   of  charity,   shew   ourselves   worthy  of  such 
'  B.       examples,  by  being  ready  to  suffer  for  Christ.    But  now  the ' 
'The*     persecution  is  no  more.     So  then,  if  there  is  nothing  else, 
let  us  imitate  their  earnestness  in  well  doing,  and  not  think, 
if  we  have  given  once   or  twice,  that  we  have  fulfilled  all. 
For  we  must  do  this  through  our  whole  life.     For  it  is  not 
once  that  we  have  to  please  God,  but  constantly.     For  the 
racer,  if,  after  running  even  ten  heats  %  he  leave  the  remain- 
ing one  undone,  has  lost  all ;  and  we,  if  we  begin  with  good 
works,  and  afterward  faint,  have  lost   all,  and   spoiled  all. 
Prov.  3,  Listen    to  that   profitable    admonition    that    saith,   Let  not 
tnerct/^  and  truth  forsake  thee.     He  saith  not  do  so  once, 
nor  the  second  time,  nor  the  third,  nor  the  tenth,  nor  the 
hundredth,  but  always;    never,  saith  he,  let   them  forsake 
thee.     And  he  did  not  say.  Do  not  thou  forsake  them,  but, 
Let  them  not  forsake  thee,  shewing  that  we  are  in  need  of 
them,  and  not  they  of  us ;  and  teaching  us  that  we  ought  to 
make  every  effort  to  keep  them  with  us.     For,  Bind  them, 
saith  he,  about  thy  neck.     For  as  the  children  of  the  wealthy 
have  an  ornament  of  gold  about  their  neck,  and  never  put  it 
off,  because  it  exhibits  a  token  of  their  high  birth,  so  should 
we  too   wear  mercy    ever  about    us,   shewing   that  we   are 
Matt,     children  of  the  Merciful  One,    Who  makes  the  sun  to  rise 

6,  45. 

'^  liavkouiJien.  and  B.Sav.  leXix't/i.     Xet,  and  some  say  twelve. 
Theformermustberight,  as  theSsX/;t^<f,         '    The  same  word  is  here  used  for 
or  long  race,  consisted  of  several  iiav     '  mercy'  and  '  alms.' 


Alms  adorn  the  soul;  exfirpate  coveteusness.  5 

upon  the  evil  and  the  good.  '  But  the  unbelievers,'  you  say,  Introd. 
'  believe  not.'  I  say  then,  hereby  shall  they  believe,  if"  we  do 
these  works.  For  if  they  see  that  we  t;ike  pity  on  all,  and 
are  enrolled  under  Him  for  our  Teacher,  they  will  know  that 
it  is  in  imitation  of  Him  that  we  do  so.  And  this  we  are 
not  to  do  any  how,  but  with  observance  and  caution.  For, 
Let  mercy ^  It  says,  and  true  faith  ^  he  uith  thee.  He 
well  said  true.  For  He  willeth  it  not  to  be  of  rapine  or 
fraud.  For  this  Avere  not  faith ;  this  were  no  true  mercy. 
For  he  that  plundereth  must  lie  and  forswear  himself.  So 
do  not  thou,  saith  he,  but  have  faith  with  thy  mercy. 

Let  us  put  on  this  ornament.  Let  us  make  a  golden  chain 
for  our  neck,  of  mercy  I  mean,  while  we  are  here.  For  if 
this  age*"  pass, we  can  use  it  no  longer.  And  why?  There 
there  are  no  poor,  There  there  are  no  riches,  no  more  want 
There.  VVhile  we  are  children,  let  us  not  rob  ourselves  of 
this  ornament.  For  as  with  children,  when  they  become 
men,  these  are  taken  away,  and  they  are  advanced  to  another 
dress ;  so  too  is  it  with  us.  There  will  be  no  more  alms  by 
money  There,  but  others  far  nobler '.  Let  us  not  then  de- 
prive ourselves  of  this!  Let  us  make  our  soul  appear  beauti- 
ful! Great  are  alms^  beautiful,  and  honourable,  great  is  that 
gift,  but  great,  above  all,  is  goodness.  If  we  learn  to  despise 
riches,  we  shall  learn  other  things  besides.  For  behold  how 
many  good  things  spring  from  hence  !  He  that  giveth  alms, 
as  he  ought  to  give,  learns  to  despise  wealth.  He  that 
learns  to  despise  wealth  has  cut  up  the  root  of  evil.  So  that 
he  does  not  do  a  greater  good  than  he  receives,  not  merely 
in  that  there  is  a  recompense  due,  and  a  requital  for  alms, 
but  also  in  that  his  soul  becomes  philosophic,  and  elevated, 
and  rich.  He  that  gives  alms  is  instructed  not  to  admire 
riches  or  gold.  And  this  lesson  once  fixed  in  his  mind,  he 
has  gotten  a  great  step  toward  mounting  to  Heaven,  and  has 
cut  away  ten  thousand  occasions  of  strife,  and  contention, 
and  envy,  and  dejection.  For  ye  know,  yes,  ye  know,  that  all 
evil  is  done  for  riches,  and  unnumbered  wars  are  made  for 
riches.     But  he  that  has  learned  to  despise  them,  has  placed 

e  The   LXX.  have  /ai7A,   probably  ''   «Xi«/«,  which  carries  on  the  simile, 

in  the  sense  of  ^r//M,  which  Aquila  has,  ■  He  probably  refers  to  the  benefits 

and  the  Hebrew  requires  ;/(•?«' is  added  conferred    by    the   Saints   on    those  on 

by  St.  Chrys.  to  mark  this.  earth. 


6  Mercy  can  open  the  gates  of  Heaven. 

Inthod.  himself  in  quietness.  He  no  longer  fears  loss;  for  this  hath 
alms  taught  him.  He  no  longer  desii'es  what  is  his  neigh- 
bour's; for  how  should  he,  that  parts  with  his  own,  and 
gives  ?  He  no  longer  envies  the  rich  man ;  for  how  should 
he,  that  is  willing  to  become  poor }  He  clears  the  eye  of  his 
soul.  And  these  are  but  here.  But  hereafter  it  is  not  to  be 
told  what  blessings  he  shall  win.  He  shall  not  abide  with- 
out with  the  foolish  virgins,  but  shall  enter  in  with  those 
that  were  wise,  together  with  the  Bridegi'oom,  having  his 
lamps  bright.  And  though  they  have  endured  hardship  in 
virginity,  he  that  hath  not  so  much  as  tasted  these  hardships 
shall  by  this  be  better  than  they.  Such  is  the  power  of 
Mercy.  She  brings  in  her  nurslings  with  much  boldness. 
For  she  is  known  to  the  porters  in  Heaven,  that  keep  the 
gates  of  the  Bride-Chamber,  and  not  known  only,  but  reve- 
renced ;  and  those  whom  she  knows  to  have  honoured  her, 
she  will  bring  in  with  great  boldness,  and  none  will  gainsay, 
but  all  make  room.  For  if  she  brought  God  down  to  earth, 
and  prevailed  with  him  to  become  man,  much  more  shall  she 
be  able  to  raise  a  man  to  Heaven ;  for  great  is  her  might.  If 
then''  from  mercy  and  lovingkindness  God  became  man, 
and  she  persuaded  Him  to  become  a  servant',  much  rather 
will  she  bring  her  servants  into  His  own  house.  Her  then 
let  us  love,  on  her  let  us  set  our  affection,  not  one  day,  nor 
two,  but  all  our  life  long,  that  she  may  acknowledge  us.  If 
she  acknowledge  us,  the  Lord  will  acknowledge  us  too.  If 
she  own  us  not,  the  Lord  too  will  disown  us,  and  will  say, 
/  know  you  not.     But  may  it  be  ours  to  hear  no  such  voice. 

Matt,  but  that  happy  one  instead.  Come,  ye  blessed  of  tny  Father, 
'  ■  inherit  the  kingdom  prepared  for  you  from  the  foundation 
of  the  world.  Which  may  we  all  obtain,  by  His  grace  and 
lovingkindness,  in  Christ  Jesus  our  Lord,  with  Whom  to  the 
Father  and  the  Holy  Ghost,  be  glory  now  and  for  ever,  and 
world  without  end.     Amen. 

^  Such  a  repetition  is  common  with  '   So  B.  The  printed   text  is,«  '  and 

St.  Chrysostom,  sometimes  perhaps  from  He   persuaded    Himself  to   l)econie    a 

his   own    excitement.     Here  it  seems  servant,    much   rather    will   He   bring 

rather  meant  to  temper  the  warmth  of  His  servants  into  His  own  house.' 
his  eloquence,  and  fix  a  sober  thought. 


HOMILY     I. 


Phil.  i.  1,  2. 

Paul  and  Timotheus,  the  servants  of  Jesus  Christ,  to  all  the 
saints  in  Christ  Jesus  which  are  at  Philijjpi,  fellow- 
Bishops "  and  Deacons :  Grace  be  unto  you,  and  peace,  from 
God  our  Father,  and  from  the  Lord  Jesus  Christ. 

Here,  as  writing  to  those  of  equal  honour,  he  does  not  set  (I) 
down  his  rank  of  Teacher,  but  another,  and  that  a  great  one. 
And  what  is  that  ?  He  calls  himself  a  servant,  and  not  an 
Apostle.  For  great  truly  is  this  rank  too,  and  the  sura  of  all 
good  things,  to  be  a  servant  of  Christ,  and  not  merely  to 
be  called  so.  The  servant  of  Christ,  he  truly  is  free  from 
sin,  and  being  a  genuine  servant,  he  will  not  be  capable  of 
becoming  a  servant  to  any  other,  since  so  he  would  not  be 
Christ's  servant,  but  by  halves.  And  in  writing  to  the  Ro- 
mans again,  he  says,  Paul,  a  servant  of  Jesus  Christ.  But  Rom.  i , 
writing  to  the  Corinthians  and  to  Timothy  he  calls  himself^' 
an  Apostle-  On  what  account  then  does  he  do  this .?  Not 
because  they  were  superior  to  Timothy.  Far  from  it. 
But  rather  because  he  honours  them,  and  shews  them  atten- 
tion, beyond  all  others  to  whom  he  wrote.  For  he  also 
bears  witness  to  great  virtue  in  them.  And  besides,  there 
indeed  he  was""  about  to  order  many  things,  and  therefore 
assumed  his  rank  as  an  Apostle.  But  here  he  gives  them  no 
injunctions  but  such  as  they  could  apprehend  of  themselves. 

*  E.  V.  witli  the  Bishops,  reading  the         ''  Ms.  Colb. '  while  there  he  was,"  i.  e. 
preposition  separately.  in  his  intended  visit.  2  Cor.  1 ,  15.  &c. 


5.  6 


8        Bishops  sometimes  called  Presbyters  and  Deacons. 
Phil.       To  the  saints  in   Christ   Jesus  which   are   at   Philippi. 

1    2   3       •  •  • 

'         Since  it  was  likely  lliat  the  Jews  too  would  call  themselves 
Ex,  19,  saints  from  the   first  oracle,  when  they   were  called  a  holy 
Vtevt.  7, 0'nd pectiliar  people  ;  for  this  reason  he  added,  to  the  saints 
6.&C.     {ji  Christ  Jes2(S.     For  these  alone  are  holy,  and  those  hence- 
forward   profane.       To   the  fellow- Bishops   and    Deacons. 
What  is  this  ?  were  there  several  Bishops  of  one  city  ?  Cer- 
tainly not ;  but  he  called  the  Presbyters  so.     For  then  they 
still  interchanged  the  titles,  and  the   Bishop  was  called  a 
Deacon''.     For  this  cause  in  writing  to  Timothy,  he  said, 
1  S/axfl-   Fulfil  thy  ministry  \  when  he  was  a  Bishop,     For  that  he  was 
1  Tim.  3-  Bishop  appears  by  his  saying  to  him,  Lay  hands  suddenly  on 
5  22.    ^Q  jjian.     And  again,  Which  was  given  thee  with  the  laying 
on  of  the  hands  of  the  Presbytery.     Yet  Presbyters  would 
not  have  laid  hands  on  a  Bishop,     And  again,  in  writing  to 
Titus,  he  says,  For  this  cause  I  left  thee  in  Crete,  that  thou 
shouldest  ordain  elders^  in  every  city,  as  I  had  appointed  thee. 
Tit.  1 ,    If  any   be   blameless,   the    husband  of  one   wife ;    which 
he  says   of  the  Bi.shop*.     iVnd   after  saying  this,   he    adds 
immediately.   For    a   Bishop    must  be    blameless,   as    the 
steward  of  God,  not  self  willed.     So  then,  as  I  said,  both  the 
Presbyters  were  of  old  called  Bishops  and  Deacons  of  Christ? 
and  the  Bishops  Presbyters ;  and  hence  even  now  many  Bi- 
shops write, '  To  my  fellow-Presbyter,  and, '  To  ray  fellow-Dea- 
con,'   But  otherwise  the  specific  name  is   distinctly  appro- 
priated to  each,  the  Bishop  and  the  Priest.      To  the  fellow- 
Bishops,  he  says,  and  Deacons. 

Ver,  2.  Grace  be  with  you,  and  peace,  from  God  our 
Father,  and  the  Lord  Jesus  Christ. 

Here  one  might  reasonably  enquire  how  it  is  that  though 
he  no  where  else  writes  to  the  Clergy,  neither  in  Rome,  nor  in 
Corinth,  nor  in  Ephesus,  but  in  general,  to  all  the  saints,  or 
believers,  or  beloved,  yet  here  he  writes  to  the  Clergy?  It 
was  because  they  sent,  and  bare  fi'uit,  and  were  those  who 
dispatched  Epaj^hroditus  to  him, 

Ver.  3.  /  thank  my  God,  he  says,  ujwn  every  remembrance 
(f  you. 

"  A<a*(»af,  usually  in  E.  ^  .Minister,         '  See  1  Tim.  3,  2.  but  his  reason  for 
when  thus  used.  taking    it    thus    is    rather    that    xa-ra. 

rf  Gr,  Presbyters.  WX/»  ^cems  to  imply  one  for  each  city. 


The  Teacher'' a  joy.     Constancy  of  the  Philippians.         9 

He  said  in  another  of  his  writings.  Obey  them  that  have  the  Hom. 
rule  over  you^  and  submit  yourselves:  for  they  watch  for  — ii 


your  souls,  as  they  that  must  give  account,  that  they  may  do  i-^^  '  ' 
it  with  Joy,  and  not  with  grief  If  then  i\\Q  grief  he  for  the 
wickedness  of  the  disciples,  the  doing  it  with  joy  would  be 
for  their  advancement.  This  then  is  what  he  means.  As 
often  as  I  remember  you,  I  glorify  God.  But  this  he  does 
from  his  being  conscious  of  many  good  things  in  them.  1 
both  give  glory,  he  says,  and  pray.  I  do  not  cease  because 
ye  have  attained  unto  ^drtue,  but  I  continue  praying  for  you. 
/  thank  my  God,  he  says,  upon  every  remembrance  of  you. 

Ver.  4.  Always  in  every  prayer  ofm,inefor  you  all  makinq 
request  icithjoy. 

Alivays\  not  only  while  I  am  praying.  And  he  hath  well 
added,  with  joy.  For  it  is  possible  to  do  this  with  grief  too, 
as  when  he  says  elsewhere.  For  out  of  much  affliction  and'^^^^- 

2    4 

anguish  of  heart  I  wrote  unto  you  with  many  tears.  '   ' 

Ver.  5.  For  your  fellowship  in  the  Gospelfrom  the  first  day 
even  until  note. 

Great  is  that  he  here  witnesseth  of  them,  and  not  only  so,    (-  ) 
but  very  great,  and  what  one  might  witness  of  Apostles  and 
Evangelists.     For  ye  did  not,  because  ye  were  entrusted  with 
one  city,  he  saith,  care  for  that  only,  but  ye  do  your  best  to 
be  sharers  of  my  labours,  being  every  where  at  hand,  and 
working  with  me,  and  taking  part  in  my  preaching.     It  is  not 
once,  or  the  second,  or  third  time,  but  always,  from  the  time 
ye   believed  until  now,  ye  have  asssumed  the   readiness  of 
Apostles.     Behold  now,   those  indeed    that  were  in    Rome 
turned  away  from    him";    for  hear  him   saying.   This  tho7t2'llm. 
knowest,  that  all  they  which  are  in  Asia  be  turned  away  from  ' 
me.     And  again,  Demas  hath  forsaken  me:  and,  at  my  fiist'^^-^^Q- 
answer  no  man  stood  with  me.     But  these,  although  absent, 
took  part  in  his  tribulations,  both   sending  men   to  him,  and 
ministering  to  him  according  to  their  ability,  and  leaving  out 
nothing  by   any   means.      And  this    ye  do  not   now   only, 
saith  he,  but  always,  in  every  way  assisting  me.     So  then  the 
giving  assistance  is  ^fellowship  in  the   Gospel.     For  when 
one  preacheth,and  thou  waitest  on  the  preacher,  thou  sharest 

'  The  stop  might  he  after  '  always,'         «   This  was  at  a  later  period.     But 
hut  that  is  harsh.  the  comparison  is  in  general  terms. 


10        Rewards  of  Saints  shared  through  aiding  them. 
Phil,  his  crowns.     Since  even  in  the  contests  that  are  without,  the 

14.  ...  . 

— ^— ^  crown   is  not  only  for  him  that  stnveth,  but  for  the  trainer, 

and  the  attendant,  and  all  that  help  to  prepare  the  combatant. 
For  they  that  strengthen  him,  and  recover  him,  may  fairly 
share  in  his  victory.  And  in  wars  too,  not  only  he  that  wins 
the  prize  of  valour,  but  all  they  too  that  aid  him,  may  fairly 
claim  a  share  in  the  trophies,  and  partake  of  the  glory,  as 
having  shared  in  his  conflict  by  their  attendance  on  him. 
For  it  availeth  not  a  little  to  wait  on  saints,  but  very  much. 
For  it  makes  us  partakers  of  the  rewards  that  are  laid  up  for 
them.  Thus ;  suppose  some  one  hath  given  up  gi'eat  pos- 
sessions for  God,  is  entirely  dedicated  to  God,  practises  great 
virtue,  and  even  to  words,  and  even  to  thoughts,  and  even  in 
every  thing  observes  extreme  strictness.  It  is  open  to  thee 
too,  even  without  shewing  such  strictness,  to  have  a  share  in 
the  rewards  that  are  laid  up  for  him  for  these  things.  How  ? 
If  thou  aid  him  both  in  word  and  deed.  If  thou  encourage 
him  both  by  supplying  his  needs,  and  by  doing  him  every 
possible  service.  For  then  the  smoother  of  his  rugged  path 
will  be  thyself  So  then  if  ye  admire  those  in  the  deserts  that 
have  adopted  an  angelic  life,  those  in  the  Churches  that  prac- 
tise the  same  virtues  with  them ;  if  ye  admire,  and  are  grieved 
that  ye  are  far  behind  them;  ye  may,  in  another  way,  partake 
with  them,  by  waiting  on  them,  and  aiding  them.  For  indeed 
this  too  is  of  God's  lovingkindness,  to  bring  those  that 
arc  less  zealous'',  and  are  not  able  to  undertake  the  hard  and 
rugged  and  strict  life,  to  bring,  I  say,  even  those,  by  another 
way,  into  the  same  order  with  the  others.  And  this  Paul 
means  h^  fellowship).  They  give  a  share  to  us,  he  means,  in 
carnal  things,  and  we  give  a  share  to  them  in  spiritual  things. 
For  if  God  for  little  and  worthless  things  granteth  the  king- 
dom. His  servants  too,  for  little  and  material  things,  give  a  share 
in  spiritual  things:  or  rather  it  is  He  that  giveth  both  the  one  and 
the  other  by  means  of  them.  Canst  thou  not  fast,  nor  be  alone, 
nor  lie  on  the  ground, nor  watch  allnight  ?  Yet  mayest  thou  gain 
the  reward  of  all  these  things,  if  thou  go  about  the  matter  another 
way,  by  attending  on  him  that  laboureth  in  them,  and  refreshing 
and  encouraging  him  constantly,  and  lightening  the  pains  of 

•'  pafufiorl^tut .  The  words  '  are  not     used  of  natural  character, 
able'   seem  to  shew  that   this  is  hero 


God's  inwor  king  forbids  pride,  but  implies  our  good  will.    1 1 

these  works.     He  stands  fighting,  and  taking  blows.     Do  thou  Hom. 
wait  on  him  when  he  returns  from  the  combat,  receive  him  in      ^' 
thy   arms,  wipe    off  the  sweat,   and  refresh   him;    comfort, 
soothe,  restore  his  wearied  soul.     If  we  will  but  minister  to 
the  saints  with  such  readiness,  we  shall  be  shai'ers  in  their 
rewards.     This  Christ  also  tells  us.     Make  yourselves  friends  Lukeic, 
of  the  mammon  of  unrighteousness,  that  they  may  receive ^q\\^^' 
you  into  their  eternal  habitations.     Seest  thou  how  these  are  Al.  Quis 
become  partakers?   From  the  first  day,  he  says,  even  until  ^.is^'^nd 
now.     For  this  cause,  he  says,  /  rejoice  for  your  fellowship, '"^^  '*=ii- 
and  I  rejoice  not  only  for  what  is  past,  but  also  for  the  future; 
for  from  the  past  I  guess  that  too. 

Ver.  6.  Being  confident  of  this  very  thitig,  that  He  which 
hath  begun  a  good  work  in  you  will  perform  it  until  the 
day  of  Jesus  Christ. 

See  how  he  also  teaches  them  to  be  unassuming.  For  (.3) 
since  he  had  witnessed  a  great  thing  of  them,  that  they  may 
not  feel  as  men  are  apt  to  do,  he  presently  teaches  them  to 
refer  both  the  past  and  the  future  to  Christ.  How  ?  By  say- 
ing, not,  '  Being  confident  that  as  ye  have  begun  so  ye  will 
finish,'  but  what  ?  He  which  hath  begun  a  good  itork  in  you 
itill  perform  it.  He  did  not  rob  them  of  the  achievement, 
(for  he  said,  I  rejoice  for  your  fellowship,  clearly  as  if  making 
it  their  act,)  nor  did  he  call  their  good  deeds  solely  their  own, 
but  primarily  of  God.  For  I  am  confident,  saith  he,  that 
He  which  hath  begun  a  good  work  in  you  will  perform  it 
until  the  day  of  Jesus  Christ.  That  is,  God  will.  And 
it  is  not  only  about  yourselves,  he  implies,  but  about  those 
descending  fi-om  you  that  I  feel  thus.  And  indeed  it  is  no 
small  praise,  that  God  should  work  in  one.  For  if  He  is  no 
respecter  of  persons,  as  indeed  He  is  none,  but  is  looking 
to  our  purpose  **  when  He  aids  us  in  good  deeds,  it  is  evident 
that  we  are  agents  in  drawing  Him  to  us ;  so  that  even  in 
this  view  he  did  not  rob  them  of  their  praise.  Since  if  His 
inworking  were  indiscriminate,  there  were  nothing  to  hinder 
but  that  even  Heathens  and  all  menmighthave  Him  working  in 
them,  that  is,  if  He  moved  us  like  logs  and  stones,  and  re- 

h  So  he  explains  Eom.  8,  28.  where  tine  and  others.  See  on  Rom.  Hom. 
His  is  not  in  the  Greek,  though  rightly  xv.  Tr.  p.  265.  note  b,  and  p.  293. 
(as  it  seems)  understood  by  St.  Angus-     note  n. 


12  Love  a  powerful  support  under  trials. 

Phil,  quired  not  our  part.    So  that  in  saying'  God  will  perform  it,' 
'  '  ■    this  again  is  made  their  praise,  who  have  drawn  to  them  the 


grace  of  God,  that  He  aids  them  in  going  beyond  human 
nature.  And  in  another  way  again  a  praise,  as  that '  such 
are  your  good  deeds  that  they  cannot  be  of  man,  but  require 
the  help  of  God  '  But  if  God  will  perform,  then  neither 
shall  there  be  nmch  labour,  but  it  is  right  to  be  of  good 
courage,  for  that  they  shall  easily  accomplish  all;  as  being 
assisted  by  Him. 

Ver.  7.  Even  as  it  is  meet  for  me  to  think  this  of  yon,  all, 
because  I  have  you  in  my  heart,  inasmuch  as  both  in  my 
bonds,  and  in  the  defettce  and  confirmation  of  the  Gospel,  ye 
all  are  partakers  of  my  grace. 

Greatly  still  does  he  shew  here  his  affection,  in  that  he 
had  them  in  his  heart ;  and  in  the  very  prison,  and  bound, 
he  remembered  the  Philippians.  And  it  is  not  a  little  to  the 
praise  of  these  men  to  have  been  remembered  by  this  Saint ; 
since  it  is  not  of  prejudice  that  this  Saint  conceived  his  love, 
but  of  judgment,  and  right  reasons.  So  that  to  be  loved  of 
Paul  so  earnestly  is  a  jiroof  of  one's  being  something  great 

'  f'"»^"-  and  admirable.  And  in  the  defence^,  he  savs,  and  coniirm- 
ation  of  the  Gospel.  And  what  wonder  if  he  retained  them 
when  in  prison,  since  not  even  at  the  moment  of  going  before 
the  tribunal  to  make  my  defence,  he  says,  did  ye  slip  liom 
my  memory.  For  so  mighty  a  thing  is  spiritual  love,  that  it 
gives  way  to  no  season,  but  ever  keeps  hold  of  the  soul  of 
him  who  loves,  and  allows  no  trouble  or  pain  to  overcome 
that  soul.  For  as  in  the  case  of  the  Babylonian  furnace, 
when  so  vast  a  flame  was  raised,  it  was  a  dew  to  those 
blessed  Children.     So    too    does   friendship    occupying   the 

2  Or  the  heart^  of  one  who  loves,  and  who   pleases  God,  shake  off 

fnend-  ^ 

ship  of  every  flame,  and  produce  a  marvellous  dew. 
iTves^  "  ^''^  *^  ^^'^  (confirmation  of  the  Gospel,  he  says.  So  then 
&c.  his  bonds  were  a  confirmation  of  the  Gospel,  and  a  defence. 
And  most  truly  so.  For  if  he  had  shunned  bonds,  he  might 
have  been  thought  a  deceiver ;  but  now  by  enduring  every 
thing,  both  bonds  and  affliction,  he  shews  that  he  suffers 
this  for  no  human  reason,  but  for  God,  Who  rewards.  For 
no  one  would  have  been  willing  to  die,  or  to  incur  such  great 
risks,  no  one  woidd  have  cliosen  to  come  into  collision  with 


Blessedness  of  sharing  in  troubles  for  the  Gospel.        13 

such  an  emperor,  I  mean  as  Nero,  unless  he  had  looked  to  Hom. 
another   far   greater    King.      Truly    a  confirmation   of  the  — 1_ 


Gospel  were  his  bonds.     See  how  he  more  than  succeeded 
in    turning   all    things   to    their    opposite.     For   what   they 
supposed  to  be  a  weakness  and  a  detraction,  that  he  calls  a 
confirmation;  and  had  this  not  taken  place,  there  had  been  a 
weakness.     Then  he  shews  that  his  love  was  not  of  prejudice, 
but  of  judgment.     Why.?  I  have  you  (in  my  heart),  he  says, 
in  my  bonds,  and   in   my  defence,  because  of  your  being 
partakers  of  my  grace .     What  is  this?  Was  this  the  ^rraee  of 
the  Apostle,  to  be  bound,  to  be  driven  about,  to  suffer  ten 
thousand  evils.?    Yes.     For  He  sdiys,,  3Iy  grace  is  sufficient  2  Cov. 
for   thee,  for  my  strength  is   made  perfect  in   weakness.     '   ' 
Wherefore,   saith   he,  /   take   pleasure   in    infirmities,   in 
reproaches.     Since  then  I  see  you  in  your  actions   giving 
proof  of  your  virtue,  and  being  partakers  of  this  grace,  and 
that  with  readiness,  I  reasonably  suppose  thus  much.     For  I 
that  have  had  trial  of  you,  and  more  than  any  have  known 
you,  and  your  good  deeds ;  how  that  even  when  so  distant 
from  us,  ye  strive  not  to  be  wanting  to  us  in  our  troubles, 
but  to  partake  in  our  trials  for  the  Gospel's  sake,  and  to  take 
no  less  share  than  myself,  who  am  engaged  in  the  combat, 
far  off  as  ye  ai'e;  am  doing  but  justice  in  witnessing  to  these 
things. 

And  why  did  he  not  say  partakers,  but  partakers  with 
me'?  I  myself  too,  he  means,  share  with  another,  that  I  may 
be  a  fellow-partaker^  of  the  Gospel;  that  is,  that  I  may 
share  in  the  good  things  laid  up  for  the  Gospel'.  And 
the  wonder  indeed  is,  that  they  were  all  so  minded  as  to  be 
called  fellow-partakers  with  Paul,  for  he  says  that  ye  all 
are  fellow-partakers  of  my  grace.  From  these  beginnings, 
then,  I  am  confident,  that  such  ye  will  be  even  to  the  end. 
For  it  cannot  be  that  so  bright  a  commencement  should  be 
quenched,  and  fail,  but  it  points  to"  great  results. 

Since  then  it  is  possible  also  in  other  ways"  to  partake  of    (4) 

'  Or    fellow-partakers,   trvyKeittuvoi/s,  often,  for  the  jsreac/»n^  of  the  Gospel, 
see  marginal  version.  ™  al.  and  end  without  producing. 

''  a\.  a. partaker.     He  seems  to  mean,         °  iri^u;,   in    other    ways    than    by 

'  I  allow  a  share,'  which  agrees  well  actually    undergoing    the    trials ;    but 

with  Phil.  iv.  17.  Savile  conjectures  «Tigwf,  *  with  others.' 

'  The  word  may    be  here  used,  as 


14        Claims  of  Christ  for  His  Ministers  at  (ill  times. 

Phm..  grace,  and  of  trials,  and  of  tribulations,  let  us,  I  beseech  you, 
— ^—^-  be  partakers.  How  many  of  those  who  stand  here,  yea, 
rather  all,  would  fain  share  with  Paul  in  the  good  things  to 
come!  It  is  in  your  power  if  ye  are  willing,  on  behalf  of 
those  who  have  succeeded  to  his  ministry,  when  they  suffer 
any  hardship  for  Christ's  sake,  to  take  their  part  and  succour 
them.  Hast  thou  seen  thy  brother  in  trial?  Hold  out  a  hand! 
Hast  thou  seen  thy  teacher  in  conflict  ?  Stand  by  him !  Rut, 
says  one,  there  is  no  one  like  Paul !  now  for  disdain !  now 
for  criticism  !  So  there  is  no  one  like  Paul  ?  Well,  I  grant  it. 
Matt.  But,  He  that  receiveth,  saith  He,  a  iirophet  in  the  name  of 
10,4].  a  j^rojjhet,  shall  receive  a  prophet's  reward.  For  was  it  for 
this  that  these  were  honoured,  that  they  cooperated  with 
Paul?  Not  for  this,  but  because  they  took  part  with  one 
who  had  undertaken  the  preaching.  Paul  was  honourable 
for  this,  that  he  suffered  these  things  for  Christ. 

There  is  indeed  no  one  like  Paul.  But  why  do  I  say 
like  Paul  ?  No,  not  even  but  a  little  approaching  to  that 
blessed  one.     But  the  preaching  is  the  same  as  it  was  then. 

And  not  only  in  his  bonds  did  they  communicate  with 
him,  but  also  from  the  beginning.  For  hear  him  saying, 
Phil.  4,  Now  ye  Pkilippians  know  also  that  in  the  beginning  of  the 
^^'  Gospel,  no  Church  communicated  ivith  me  as  concerning 
giving  and  receiving,  hut  ye  only.  And  without  trials, 
besides,  the  teacher  has  much  labour,  watching,  toiling  in 
the  word,  teaching,  complaints,  accusations,  imputations, 
envyings.  Is  this  a  little  matter,  to  bear  ten  thousand 
tongues,  when  one  might  have  but  one's  own  cares  ?  Alas  ! 
what  shall  I  do }  for  I  am  in  a  strait  between  two  hard  things. 
For  I  long  to  urge  you  on  and  encourage  you  to  the  alliance 
and  succour  of  the  saints  of  God ;  but  I  fear  lest  some  one 
should  suspect  another  thing,  that  I  say  this  not  for  your 
sakes,  but  for  theirs.  But  know  that  it  is  not  for  their  sakes  I 
say  these  things,  but  for  your  own.  And  if  ye  are  willing  to 
attend,  I  convince  you  by  ray  very  words ;  the  gain  is  not  so 
much  for  you  as  for  them.  For  ye,  if  ye  give,  will  give 
those  things  from  which,  willing  or  unwilling,  ye  must  soon 
after  part,  and  give  place  to  others ;  but  what  thou  receivest 
is  great  and  far  more  abundant.  Or,  are  ye  not  so  dis- 
posed, that  in  giving  ye  will  receive.''  For  if  ye  are  not  so  dis- 


Right  spirit  of  Almsgiving.     Proper  objects.  15 

posed,  T  do  not  even  wish  you  to  give.     So  far  am  I  from  Hom. 

making  a  speech  for  them  !  Except  one  have  first  so  disposed ^ 

himself,  as  receiving  rather  than  giving,  as  gaining  ten  thou- 
sand fold,  as  benefitted  rather  than  a  benefactor,  let  him  not 
give.  If  as  one  granting  a  favour  to  the  receiver,  let  him  not 
give.  For  this  is  not  so  much  mj  care,  that  the  saints  may 
be  supported.  For  if  thou  give  not,  another  will  give.  So 
that  what  I  want  is  this,  that  you  may  have  a  relief*  from  your '  ^ra^a 
own  sins.  But  he  that  gives  not  so,  will  have  no  rehef. '"''^'"' 
For  it  is  not  giving  that  is  doing  alms,  but  the  doing  it  with 
readiness,  the  rejoicing,  the  feeling  grateful  to  him  that 
receives.  For  not  grudgiiigly,  saith  he,  or  of  7iecessity ;  for  2  Cor. 
God  loveth  a  cheerful  giver.  Except  then  one  so  give,  let  ^'  ^" 
him  not  give :  for  that  is  loss,  not  alms.  If  then  ye  know 
that  ye  will  gain,  not  they,  know  that  your  gain  becomes 
greater ".  For  as  for  them,  the  body  is  fed,  but  your  soul  is 
approved;  for  them,  not  one  of  their  sins  is  forgiven  when  they 
receive,  but  for  you,  the  more  part  of  your  offences  is  re- 
moved. Let  us  then  share  with  them  in  their  great  prizes  p. 
When  men  adopt  princes'',  they  do  not  think  they  give  more 
than  they  receive.  Adopt  thou  Christ,  and  thou  shalt  have 
great  security.  Wilt  thou  also  share  with  Paul?  Why  do  I 
say  Paul,  when  it  is  Christ  that  receiveth  ? 

But  that  ye  may  know  that  all  is  for  your  sakes  that  I  say     (5) 
and  do,  and  not  of  care  for  the  comfort  of  others,  if  there  is 
any  of  the  rulers  of  the  Church  that  lives  in  abundance,  and 
wants  nothing,  though  he  be  a  saint,  give  not,  but  prefer  to  him 
one  that  is  in  want,  though  he  be  not  so   admirable.     And 
wherefore .'   Because  Christ  too  so  willeth,  as  when  He  saith. 
If  thou  make  a  supper  or  a  dinner^  call  not  thy  friends.,  Luke 
neither  thy  kinsmen.,  hut  the  maimed,   the  lame,  the  blind,  *'     * 
that  cannot  recompense  thee.     For  it  is  not  indiscriminately 
that  one  should  pay  such  attentions,  but  to  the  hungry,  but 
to  the  thirsty,  but  to  those  who  need  clothing,  but  to  strangers'. 
For  He  said  not  simply,  '  I  was  fed,'  but,  /  was  an  hungred,  Matt. 
for,  Ye  saw  me  an  hungred.  He  says,  and  fed  me.     Twofold     ' 
is  the  claim,  both  that  he  is  a  saint,  and  that  he  is  hungry  % 

°  i.  e.  than  if  ye  did  not  acknowledge  l  /ictriXias. 

this.  '  ^Hv.  mar.  adds,  '  but  to  those  who 

p  al.  '  in  their  toils  in  order  that  we  of  rich  are  become  poor.' 

may  share  also  in  their  prizes.'  ^  Sav.  in  text  omits  '  both  &c.' 


16  Want  the  chief  claim,  merit  may  he  feigned. 

Phil.  For  if  he  that  is  simply  hungry  should  be  fed,  much  more  when 
—ill  he  is  a  saint  too  that  is  hungry.  If  then  he  is  a  saint,  but  not  in 
need,  give  not;  for  this  were  no  gain.  For  neither  did  Christ  en- 
join it;  or  rather  neither  is  he  a  saint*,  that  is  in  abundance 
and  receiveth.     Seest  thou  that  it  is  not  for  filthy  lucre  that 
these  things  have  been  said  to  you,  but  for  your  profit.''  Feed 
the  hungiy,  that  thou  mayest  not  feed  the  fire  of  hell.     He, 
Luke     eating  of  what  is  thine,  sanctifies  also  what  remains.     Think 
^^'  ^^-  how  the  widow  maintained  Elias;  she  did  not  more  feed  than 
she  was  fed:  she  did  not  more  give  than  receive.     This  also 
now  takes  place,  and  a  much  greater  thing".     For  it  is  not  a 
]  Kings  barrel  of  meal,  nor  a  cruse  of  oil,  but  what.?   An  hundred 
Matt    f^l^i  ^^^^  eternal  life  is  the  recompense  for  such ;  the  mercy 
19,21,   of  God;  the  sjjiritual  food;  thou  becomest  a  pure  leaven. 
She  was  a  widow,  famine  pressed,  and  none  of  these  things 

I  Kings  hindered  her.     Children  too  she  had,  and  not  even  so  was 
l"]   12.  . 

'     '  she  withheld.     This  woman  became  equal  to  her  that  cast  in 

the  two  mites.  She  said  not  to  herself,  '  What  shall  I  receive 
firom  this  man?  He  stands  in  need  of  me.  If  he  had  any 
power  he  had  not  hungered,  he  had  broken  the  drought,  he 
had  not  been  subject  to  like  sufferings.  Perchance  he  too 
offends  God.'  None  of  these  things  did  she  think  of.  Seest 
thou  how  great  a  good  it  is  to  do  well  with  simplicity,  and  not 
to  be  over  curious  about  the  person  benefited  ?  If  she  had 
chosen  to  be  curious,  she  would  have  doubted;  she  would 
not  have  believed.  So  too  Abraham,  if  he  had  chosen  to  be 
curious,  would  not  have  received  angels.  For  it  cannot,  in- 
deed it  cannot  be,  that  one,  who  is  exceeding  nice  in  these 
matters,  should  ever  meet  with  a  saint.  No :  such  an  one 
usually  lights  on  impostors ;  and  how  that  is,  I  will  tell  you. 
The  pious  man  is  not  desirous  to  appear  pious,  and  does  not 
clothe  himself  in  show,  though  he  be  likely  to  be  rejected. 
But  the  impostor,  as  he  makes  a  business  of  it,  puts  on  a  deal 
of  piety,  that  is  hai'd  to  see  through,  so  that  while  he  who 
does  good  even  to  those  who  seem  not  pious  will  fall  in  with 
those  who  are  so,  he  who  seeks  out  those  who  are  thought 
to  be  pious,  will  often  fall  in  with  those  who  are  not  so. 
Wherefore,  I  beseech  you,  let  us  do  all  things  in  simplicity. 

'  There  is  a  MS.  discourse  of  St.  Ma-     town,  from  the  multitude  of  presents, 
carius  on  the  danger  of  monastic  life  in  a        "  al.  in  a  much  greater. 


f 

No  great  harm  if  some  impostors  relieved.  17 

For  let  us  even  suppose  that  he  is  an  impostor  that  comes  ;   Hom 
you  are  not  bidden  to  be  curious  about  this.    For,  Qive,  saith  j— v— " 
He,  to  every  one  that  asketh  thee;  and,  Forbear  not  to  redeem  6,  30. 
him  that  is  to  be  slain.     Yet  most  of  those  that  are  slain  ^4°\\ 
suffer  this  for  some  evil  they  are  convicted  of;  still  he  saith, 
Spare  not.     For  thus  shall  we  be  like  God,  thus  shall  we  be 
admired,  and  shall  obtain  those  immortal  blessings,  which 
may   we  all  arrive  at,   through  the    grace   and  lovingkind- 
ness,  &c. 


HOMILY     IJ. 


Phil.  i.  8—11. 

For  God  is  my  record,  Jioiv  greatly  I  long  after  you  all  in  the 
bowels  of  Jesus  Christ.  And  this  I  pray,  that  your  love  may 
abound  yet  more  and  more  in  knowledge  and  in  all  judg- 
ment; that  ye  may  approve  things  that  are  excellent; 
that  ye  may  be  sincere  and  without  offence  till  the  day  of 
Christ ;  being  filled  with  the  fruits  of  righteousness,  which 
are  by  Jesus  Christ,  unto  the  glory  and  praise  of  God. 

He  calls  not  God  to  witness  as  though  he  should  be  doubted, 
but  does  this  from  his  great  affection,  and  his  exceeding  persua- 
sion and  confidence;  for  after  saying  that  they  communicated 
with  him,  he  adds  this  also,  in  the  bowels  of  Christ,  lest  they 
should  think  that  his  longing  for  them  was  for  this  cause,  and 
not  simply  for  their  own  sake.  And  what  mean  these  words? 
They  stand  for  "  according  to  Christ."  Because  ye  are 
believers,  because  ye  love  Him,  because  of  his  love  to- 
'orac-  ward'  Christ.  He  does  not  say  "  love,"  but  uses  a  still 
cording  warmer  expression,  the  bowels  of  Christ,  as  though  he  had 
2So Ben,  said ■^,  "  of  him  who  has  become  as  a  father  to  you  through 
and  B.  ^-jr^^  relationship  which  is  in  Christ."  For  this  imparts 
to  us  bowels  of  affection  warm  and  glowing.  For  He 
gives  such  bowels  to  His  true  servants.  "  In  these  bowels," 
saith  He,  "  I  love  you,"  as  though  one  should  say,  "  with  no 
natural  bowels,  but  with  more  ardent  ones,  namely,  those  of 
Christ,"  How  greatly  Hong  after  you  all.  I  long  after  all,  since 
ye  are  all  of  this  nature;  it  is  impossible  then  to  say,  how  I 
long  after  you,  for  I  am  unable  in  words  to  represent  to  you 
my  longing,  wherefore  I  leave  it  to  God,  Whose  range  is  in 
the  heart,  to  know  this.  Now  had  he  been  flattering  them,  he 
would  not  have  called  God  to  witness,  lor  this  cannot  be  done 
without  peril. 

Ver.  9.  And  this,  saith  he,  /  pray,  that  your  love  may 


Love  unbounded.     Discretion  in  choosing  friends.       19 

abound  more  and  more.     He  says  so  well,  for  this  is  a  good  Hon 
of  which  there  is  no  satiety* ;  see  how  when  loved  he  would 


be  loved  still  more  of  them,  for  he  who  thus  loves  the  object  <rrov 
of  his  love,  will  stay  at  no  point  of  love,  for  it  is  impossible 
there  should  be  a  measure  of  so  noble  a  thing  ;  whence  Paul 
desires  that  the  debt  of  love  should  always  be  owing,  in  that 
he  says,  Otve  no  man  any  thing,  but  to  love  one  another,  ^om- 
The  measure  of  love  is,  to  stop  no  where ;  that  your  love,  says  ""' 
he,  may  abound  yet  more  and  more.    Consider  the  earnestness 
of  his  language,  that  it  may  abound  yet  more  and  more,  he  says, 
in  knowledge   and   in  all  judgment.     He    does   not   extol 
friendship  merely,  nor  love  merely,  but  such  as  comes  of 
knowledge ;  that  is,  Ye  should  not  apply  the  same  love  to  all : 
for  this  comes  not  of  love,  but  from  want  of  feeling.     What 
means  he  by  in  knowledge  ?  He  means,  with  judgment,  with 
reason,  with  discrimination.     There   are  who  love   without 
reason,  simply   and   any  how,  whence  it  comes    that  such 
friendships  are  weak.     He  says,  in  knowledge  and  all  judg- 
ment, that  ye  may  approve  things  that  are  excellent'^  that  is,2  5,„^j. 
those  things  which  are  profitable  I     This  I  say  not  for  myfJI^.j. 
own  sake,  but  for  yours,  for  there  is  danger  lest  any  one  be  gavra. 
spoiled  by  the  love  of  heretics ;  all  this  he  hints  at  in  these    . 
words,  and  see  how  he  brings  it  in.     Not  for  my  own  sake 
do  I  speak  thus,  but  that  ye  may  be  sincere,  that  is,  that  ye 
receive  no  spurious  doctrine  vmder  the  pretence  of  love.    How 
then  says  he  in  another   place,  As   much  as  lieth  in  yoti,^^^^^ 
live  peaceably  with  all  men  ?    Live  peaceably,  he  says,  not"  12,  I8. 
Love  so  as  to  be  harmed  by  that  friendship.     He  says,  if  thy  Matt. 
right  eye  off  end  thee,  pluck  it  out,  a)id  cast  it  from  tJiee;  but  ' 
that  ye  may  be  sincere,  that  is,  before   God,  and  without 
offence,iha.i  is, before  men,  for  many  men's  friendships  are  often 
a  hurt  to  them.    For  even  though  it  hurts  thee  not,  still  another 
may  stumble  thereat.      Unto  the  day  of  Christ;    i.  e.  that 
ye  may  then  be  found  pure,  having  given  cause  of  offence  to 
none. 

Ver.  11.  Being  filled  with  t  lie  fruits  of  righteousness  which 
are  by  Jesus  Christ  unto  the  praise  and  glory  of  God; 
i.   e.    holding,  together  with  true  doctrine,  an    upright  life. 

=*  B.  '  not  meaning,' and  so  probably  comes.  The  double  negative  is  scarcely 
the  Ms.  from  which  the  Ben.  reading     admissible. 

c2 


20        Righteousness  through  Christy  and  to  God's  glot'y, 

\'vi\'  ^^^  '^  must  not  be  merely  upright,  but  filled  unih  the 
- — '■ — 'fruits  of  righteousness.  For  there  is  indeed  a  righteous- 
'Ua'jiro,  ness  not  according  to  Christ, as, for  example, a  simply  moral* 
life.  But  he  adds,  Which  are  by  Jesus  Christ  to  the  glory 
and  praise  of  God.  Seest  thou*"  that  I  speak  not  of  mine  own 
glory,  but  the  righteousness  of  God ;  (and  ofttimes  he  calls 
mercy  itself  too  righteousness ;)  let  not  your  love,  he  says, 
indirectly  injure  you,  by  hindering  your  perception  of  things 
profitable,  and  take  heed  lest  you  fall  through  your  love  to 
any  one.  For  T  would  indeed  that  your  love  should  be  in- 
creased, but  not  so  that  ye  should  be  injured  by  it.  And  I 
would  not  that  it  should  be  simply  of  prejudice,  but  upon 
proof  whether  I  speak  well  or  no.  He  says  not,  that  ye  may 
take  up  my  opinion,  but  that  ye  may  prove  it.  He  does  not 
say  outright,  join  not  yourself  to  this  or  that  man,  but,  I 
would  that  your  love  should  have  respect  to  what  is  profit- 
able, not  that  ye  should  be  void  of  understanding.  For  it  is 
a  foolish  thing  if  ye  work  not  rigliteousness  for  Christ's  sake 
and  through  Him.  Mark  the  words,  through  Him.  Does  he 
then  use  God  as  a  mere  assistant }  Away  with  the  thought. 
Not  that  I  may  receive  praise,  says  he,  but  that  God  may  be 
glorified  have  I  thus  spoken. 

Ver.  12,  13.  I  would  ye  should  understand,  brethren,  that 
the  things  which  have  happened  unto  me,  have  fallen  out 
rather  unto  thefurtherance  of  the  Gospel,  so  that  my  bonds  in 
Christ  are  made  manifest  in  all  the  preetorium,  and  in  all 
other  places. 
(2)  It  was  likely  they  would  grieve  when  they  heard  he  was 
2  al.  was  in  bonds,  and  imagine  that  the  preaching  was  at  a  stand*. 
What  does  he  then  ?  He  straightway  destroys  the  suspicion, 
and  says,  the  tilings  which  have  Jiappened  unto  me  have 
turned  out  rather  unto  the  furtherance  of  the  Gospel.  And 
it  shews  his  affection,  that  he  declares  the  things  which  had 
happened  to  him,  because  they  were  anxious.  What  say  you  ? 
you  are  in  bonds !  you  are  hindered !  how  then  does  the 
Gospel  advance  ?  He  answers,  so  that  my  bonds  in  Christ 
are  made  manifest  in  all  the  prcRtorium.  This  thing  not 
only  did  not  silence  the  rest,  nor  affright  them,  but  contrari- 

•>  This   is    still    in    the    person    of    Righteousness,  see  on  Rom.  3,  22.  Tr. 
St.    Paul.     Of  this   use   of   the  word    p.  94. 


St.  PauVs  bonds  useful.     Ill-meant  preaching.         21 

wise  rather  encouraged  them.     If  then  they,  who  were  near  Hom. 

the  dangers,  were  not  only  nothing  hurt,  but  received  greater — — 

confidence,  much  more  should  you  be  of  good  cheer.  Had 
he  when  in  bonds  taken  it  hardly,  and  held  his  peace,  it 
were  probable  that  they  would  be  affected  in  like  sort.  But 
as  he  spoke  more  boldly  when  in  bonds,  he  gave  them  more 
confidence  than  if  he  had  not  been  bound.  And  how  did 
his  bonds  turn  to  the  furtherance  of  the  Gospel?  So  God  in 
His  dispensation  ordered,  he  means,  that  my  bonds  were  not 
hid,  my  bonds  ^  which  were  in  Christ,  which  were  for  Christ.  'SoSav. 

In  the  ivhole  prcetorium.  For  up  to  that  time  they  so 
called  the  palace'^,  nor  in  the  praetorium  only,  but  in  the  whole 
city. 

Ver.  14.  And  many  of  the  brethren  in  the  Lord,  waxing 
confident  by  my  bonds,  are  much  more  bold  to  sj^eak  the  word 
without  fear. 

This  shews  that  they  were  of  good  courage  even  before, 
and  spoke  with  boldness,  but  much  more  now.  If  others  then, 
says  he,  are  of  good  courage  through  my  bonds,  much  more 
am  I.  If  I  am  the  cause  of  confidence  to  others,  much  more 
to  myself  And  many "  brethren  in  the  Lord.  As  it  was  a 
great  thing  to  say,  My  bonds  give  confidence  to  them,  he 
therefore  adds  beforehand,  in  the  Lord.  Do  you  see  how, 
when  he  was  constrained  to  speak  great  things ,  he  departs 
not  from  moderation.?  are  much  more  bold,  he  says,  to  speak 
the  uord  uithout  fear  ;  the  words  "  much  more"  shew  that 
they  had  already  begun. 

Ver.  15.  Some  indeed  preach  Christ  even  of  envy  and 
strife,  and  some  also  of  good  will. 

And  what  this  means  is  worth  enquiry.  Since  Paul  was 
under  restraint,  many  of  the  unbelievers,  willing  to  stir  up 
more  vehemently  the  persecution  from  the  Emperor,  them- 
selves also  preached  Christ,  in  order  that  the  Emperor's  wrath 
might  be  increased  at  the  spread  of  the  Gospel,  and  all  his 
anger  might  fall  on  the  head  of  Paul.  From  my  bonds  then 
two  lines  of  action  have  sprung.  One  party  took  great 
courage  thereat;  the  other,  from  hope  to  work  my  destruction, 
set  themselves  to  preach  Christ;  so)?ie  of  them  through  envy, 

•1  fia^iktia   This  is  the  eastern  and     nant  of  the  Republic, 
despotic  name,  the  other  was  a  rem-         ^  Gv.  the  more  part  of  the. 


22  Salati's  dupes  do  good  from  bad  motives. 

Phil,  that  is,  envying  iny  reputation  and  constancy,  and  from  de- 
— — '— '  sire  of  my  destruction,  and  the  spirit  of  strife,  work  with  me  ; 
or  that  they  themselves  may  be  esteemed,  and  from  the  ex- 
pectation that  they  will  draw  to  themselves  somewhat  of  my 
glory.  And  some  also  of  goodwill,  that  is,  without  hypocrisy, 
with  all  earnestness. 

Ver.  16.   The  one  preach  Christ  of  contention,  not  purely. 

That  is,  not  sincerely,  nor  from  regard  to  the  matter  itself; 
but  why.?  supposing  to  add  affliction  to  my  bonds.  For  as 
they  think  that  I  shall  thus  fall  into  greater  peril,  they  add 
affliction  to  affliction.  O  cruelty !  O  devilish  instigation  ! 
They  saw  him  in  bonds,  and  cast  into  prison,  and  still  they 
envied  him.  They  would  increase  his  calamities,  and  render 
him  subject  to  greater  anger:  well  said  he,  supposing,  for  it 
did  not  so  turn  out.  They  thought  indeed  to  grieve  me  by 
this;  but  I  rejoice  that  the  Gospel  was  furthered.  So  it  is 
possible  to  do  a  good  work,  from  a  motive  which  is  not  good! 
But  not  only  is  there  no  reward  in  store  for  such  an  action,  but 
punishment.  For  as  they  preached  Christ  from  a  desire  to 
involve  the  preacher  of  Christ  in  greater  perils,  not  only 
shall  they  receive  no  reward,  but  shall  be  subject  to  venge- 
ance and  punishment. 

Ver.  17.  But  the  oilier  of  love,  knowing  tltat  I  am  set  for 
the  defence  of  the  Gospel. 

What  means,  thai  I  am  set  for  the  defence  of  the  GospeV? 
It  is,  They  are  diminishing  the  weight  of  the  account  which 
I  must  give  to  God,  and  assisting  me  in  my  defence. 

What  he  means  is  this  :  I  have  been  appointed  to  preach, 
I  must  give  account,  and  answer  for  the  work  to  which  I 
have  been  appointed;  they  help  with  me,  that  my  answer 
may  be  easy;  for  if  there  be  found  many  who  have  been  in- 
structed and  have  believed,  my  answer  will  be  easy. 

Ver.  18.  What  then  ?  noiimihstanding  every  icay,  whether 
in  pretence,  or  in  truth,  Christ  is  preached. 

See  the  wisdom  of  the  Man.  He  did  not  vehemently 
accuse  them,  but  mentioned  the  result;  what  difference  does 
it  make  to  us,  whether  it  be  done  in  this  or  that  way.^*  not- 
withstanding, every  way,  tvhether  in  pretence  or  in  truth, 

'  He  takes  the  Gnspel  here  in  the  Gospel.  Theodoret  takes  it  of  his  being 
sense   of  St.   Paul's   preaching  of  the     a  champion  of  the  Gospel  among  men. 


St.  Paul  rejoiced  tvithout  approving.  23 

Christ  is  preached.     He  did  not  lay  down  the  law  and  say,  Hom. 
"  Let  Him  be  preached,"  but  first  he  was  reporting  the  event ;     ^^' 
secondly,  had  he  even  spoken  as  laying  down  the  law,  not 
even  thus  did  he  give  entrance  to  heresy. 

Let  us  examine,  if  you  please,  the  matter,  and  we  shall  (3) 
discover  that,  even  if  he  gave  permission  to  preach  as  they 
preached,  no  entrance  was  given  to  heresy.  How  so  ?  In  that 
they  preached  healthfully,  though  the  aim  and  purpose  on 
wdiich  they  acted  was  corrupted,  still  the  preaching  was  not 
changed,  and  they  were  forced  so  to  preach.  And  why  ?  Be- 
cause, had  they  preached  otherwise  than  as  Paul  preached, 
had  they  taught  otherwise  than  as  he  taught,  they  would  not 
have  increased  the  anger  of  the  Emperor.  But  now  by  fur- 
thering his  preaching,  by  teaching  in  the  same  way,  and 
making  disciples  as  he  did,  they  had  power  to  exasperate  the 
Emperor,  when  he  saw  the  multitude  of  the  disciples  nume- 
rous. But  then  some  wicked  and  senseless  man,  taking  hold 
of  this  text,  says.  Verily  the}'  would  have  done  the  contrary, 
they  who  have  driven  off  those  who  had  already  believed,  in- 
stead of  making  believers  to  abound,  had  they  wished  to  annoy 
him.  What  shall  we  answer }  That  they  looked  to  this 
thing  only,  how  they  might  involve  him  in  present  danger, 
and  leave  him  no  escape;  and  thus  they  thought  to  grieve 
him,  and  to  quench  the  Gospel,  rather  than  in  the  other  way. 

By  that  other  course  they  would  have  extinguished  the 
wrath  of  the  Emperor,  they  would  have  let  him  go  at  large 
and  preach  again,  but  by  this  course  they  thought  that  be- 
cause of  him  all  were  ruined,  could  they  but  destroy  him. 
The  many  however  could  not  understand  this,  but  certain 
bitter  and  deeply  wicked  men  alone. 

Then,  in  this,  says  he,  /  do  rejoice,  yea,  and  icill  rejoice. 
What  means,  yea,  I  ivill  rejoice  ?  Even  if  this  be  done  still 
more,  he  means.  For  they  work  with  me  even  against  their 
will;  and  will  receive  punishment  for  their  toil,  whilst  I, 
who  have  nought  contributed  thereto,  shall  receive  reward. 
Is  there  any  thing  beyond  this  villainy  of  the  Devil,  to  devise 
the  undertaking  of  a  preaching  that  entails  punishment  on 
those  who  adopt  it .''  Seest  thou  with  how  many  evils  he 
pierces  through  his  own !  He  contrives  punishment  and 
vengeance  for  them  from  the  preaching,  and  from  these  labours. 


1  Tim. 


24     Heretics  lose  the  reward  o/uorks.    Creatures  good. 

For  who  else  is  there  such  an  hater  and  an  enemy  of  their 
salvation  as  to  arrange  all  this  ?  Seest  thou  how  he  who  wages 
war  against  the  truth  has  no  power,  but  rather  wounds  him- 
self, as  one  who  kicks  against  the  pricks  ? 

Ver.  19.  For  I  know,  says  he,  that  this  shall  turn  to  my 
salvation  through  your  pray er,  and  the  supply  of  the  Spirit 
of  Jesus  Christ. 

Nothing  is  more  villainous  than  the  Devil.  So  does  he 
eveiy  where  involve  his  own  in  useless  toils,  and  rends  them. 
Not  only  does  he  not  suffer  them  to  obtain  the  prizes,  but  he 
knows  well  how  to  subject  them  to  punishment. 

For  not  only  does  he  command  them  the  preaching  of  the 
Gospel,  but  likewise  fasting  and  virginity,  in  such  sort  asw^ill  not 
only  deprive  them  of  their  re  ward,  but  will  bring  down  hea\y  evil 
on  those  who  pursue  that  course.  Concerning  whom  he  says 
elsewhere.  Having  their  consciences  seared  with  a  hot  iron. 
4,  2.  Wherefore,  I  beseech  you,  let  us  give  thanks  to  God  for 

all  things,  since  He  hath  both  lightened  our  toil,  and  in- 
creased our  reward.  For  such  as  among  them  live  in  virginity 
enjoy  not  the  rewards,  which  they  do  who  among  us  live 
chastely  in  wedlock;  but  they  who  live  as  virgins  among  the 
heretics  are  subject  to  the  condemnation  of  the  fornicators. 
All  this  springs  from^  their  not  acting  with  a  right  aim,  but 
as  accusing  God's  creatures "^,  and  His  unspeakable  Wisdom. 

Let  us  not  then  be  sluggish.     God  hath  placed  before  us 

Moral.  .  ,        .  m        -t-       i  i 

contests  withm  measure,  having  no  toil,  i  et  let  us  not  de- 
spise them  for  this.  For  if  the  heretics  put  themselves  to  the 
sti'etcti  in  useless  labours,  what  excuse  have  we,  if  we  will 
not  endure  those  which  are  less,  and  which  have  a  greater 
reward.?  For  which  of  Christ's  ordinances  is  burdensome? 
which  is  grievous  ?  Art  thou  unable  to  live  a  virgin  life  ? 
Thou  art  permitted  to  marry.  Art  thou  unable  to  strip  thyself 
of  all  thou  hast }  Thou  art  permitted  to  supply  the  needs  of 
others  from  what  thou  hast.  Let  your  abimdance,  he  says,  be  a 
8  14.  supply /or  their  want.  These  things  indeed  appear  burden- 
some; I  mean,  to  despise  money,  and  to  overcome  the  desires 
of  the  body.  But  His  other  commands  require  no  cost,  no 
violence.''     For  tell  me,  what  violence  is  there  in  speaking  no 

g  So  Sav.    Ben.  '  and  why  P    From         ''  See   on    1  Tim.  4.  Horn.  xii.  and 
&c.'  article  Manichees  in  indices. 


Envy  and  discontent  come  of  valuing  earthly  things.    25 

ill,  in  simply  abstaining  from  slander'?     What  violence  is   Hom. 
there  in  envying  not  another  man's  goods  ?     What  violence  • 


in  not  being  led  away  by  vain-glory  ?  To  be  tortured,  and 
endure  it,  is  the  part  of  strength.  The  exercise  of  philo- 
sophy is  the  part  of  strength.  To  bear  poverty  through  hfe 
is  the  part  of  strength.  It  is  the  part  of  strength  to  wrestle 
with  hunger  and  thirst.  Where  none  of  these  things  are,  but 
where  you  may  enjoy  your  own,  as  becomes  a  Christian,  without 
envying  others,  what  violence '  is  there  ?  '  There 

From  this  source  springs  envy,  nay,  rather  all  evils  spring  from  "jf^n^. 

no  other  source  than  this,  that  we  cleave  to  things  present,  sion  to 

Mat.  1 1 
For  did  you  hold  money  and  the  glory  of  this  world  to  be  12.  '     ' 

nought,  you  would  not  cast  an  evil  eye  on  its  possessors. 
But  since  you  gape  at  these  things,  and  idolize  them,  and  are  (4) 
fluttered  by  them,  for  this  reason  envy  troubles  you,  and  vain- 
glory ;  it  all  springs  from  idolizing  the  things  of  the  present  life. 
Art  thou  envious  because  another  man  is  rich  ?  Nay,  such  an 
one  is  an  object  for  pity  and  for  tears.  But  you  laugh,  and 
answer  straight,  I  am  the  object  for  tears,  not  he  !  Thou 
art  an  object  for  tears,  not  because  thou  art  poor,  but  because 
thou  thinkest  thyself  wretched.  For  we  weep  for  those,  who 
have  nothing  the  matter,  and  are  discontented,  not  because 
they  have  any  thing  the  matter,  but  because,  without  having, 
they  think  they  have.  For  tell  me,  if  any  one,  cured  of  a  fever, 
still  is  restless  and  rolls  about,  lying  in  health  on  his  bed, 
is  he  not  more  to  be  wept  for  than  those  in  fever,  not  that  he 
has  a  fever,  for  he  has  none,  but  because  having  no  sickness 
he  still  thinks  he  has  }  And  thou  art  an  object  for  tears  just 
because  thou  thinkest  thyself  so,  not  for  thy  poverty.  For 
thy  poverty  thou  art  to  be  thought  happy. 

Why enviestthouthe richman }  Isit because hehassubjected 
himselfto  many  cares.?  to  a  harder  slavery?  because  he  is  bound 
by  his  own  money,  like  a  dog  with  ten  thousand  chains  ?  Even- 
ing overtakes  him,  night  overtakes  him,  but  the  season  of 
rest  is  to  liim  a  time  of  trouble,  of  anguish,  of  pain,  of  care. 
There  is  a  noise  :  he  straightway  jumps  up.  Has  his  neigh- 
bour been  plundered  ?  He  who  has  lost  nothing  cares 
more  for  it  than  the  loser.  For  that  man  has  lost  once,  but 
having  endured  the  pain  he  lays   aside  his   care ;    but  the 

'   Or  '  in  keeping  from  needless  evil-speaking.' 


26     Avarice  throws  away  the  natural  rest  God  gives  vs. 

Phil.  Other  has  it  always  with  him.  Night  comes  on,  the  haven  of 
— 2 — L  our  ills,  the  solace  of  our  woes,  the  medicine  of  our  wounds. 
For  they  who  are  weighed  down  by  excess  of  grief,  often 
give  no  ear  to  their  friends,  to  their  relations,  to  their  inti- 
mates, ofttimcs  not  even  to  a  father  when  he  would  give 
comfort,  but  take  their  very  words  amiss,  (for  worse  than 
burning  does  the  bitter  of  grief  afflict  our  souls,)  but  when 
sleep  bids  them  rest,  none  has  the  power  to  look  him  in  the 
face.  And  as  the  body,  when  parched  and  worn  down  by 
struggling  against  the  violence  of  the  sunbeams,  when  it 
comes  to  a  caravanserai  with  many  fountains,  and  the  soothing 
of  a  gentle  breeze,  so  does  night  hand  over  our  soul  to  sleep. 
Yea  rather  I  should  say,  not  night,  nor  sleep  does  this,  but 
God,  who  knoweth  our  toil-worn  race,  has  wrought  this, 
while  we  have  no  compassion  on  ourselves,  but,  as  though 
at  enmity  with  ourselves,  have  devised  a  tyranny  more 
powerful  than  natural  want  of  rest — the  sleeplessness  vidiich 
Ecclus.  comes  of  wealth.  For  it  is  said,  The  care  of  riches  driveth 
^^'-^'  away  sleep.  See  how  great  is  the  care  of  God.  But  He 
hath  not  committed  rest  to  our  will,  nor  our  need  of  sleep 
to  choice,  but  hath  bound  it  up  in  the  necessities  of  nature, 
that  good  may  be  done  to  us  even  against  our  wills.  For  to 
sleep  is  of  nature.  But  we,  as  mighty  haters  of  ourselves, 
like  enemies  and  persecutors  of  others,  have  devised  a  tyranny 
greater  than  this  necessity  of  nature,  that,  namely,  which 
comes  of  money.  Has  day  dawned.?  Then  such  an  one  is 
in  dread  of  the  informers.  Hath  night  overtaken  him  }  He 
trembles  at  robbers.  Is  death  at  hand  ?  The  thought,  that 
he  must  leave  his  goods  to  others,  preys  upon  him  worse 
than  death.  Hath  he  a  son?  His  desires  are  increased; 
and  then  he  fancies  himself  poor.  Has  he  none  ?  His  pains 
are  greater.  Deemest  thou  him  blessed,  who  is  unable  to 
receive  pleasure  from  any  quarter }  Can  you  envy  him  thus 
tempest-tossed,  while  you  yourself  are  placed  in  the  quiet  haven 
of  poverty?  Of  a  truth  this  is  the  imperfection  of  human 
nature ;  that  it  bears  not  its  good  nobly,  but  casts  insults 
on  its  very  prosperity. 

And  all  this  on  earth ;  but  when  we  depart  Thither, 
listen  what  the  rich  man,  who  was  lord,  as  you  say,  of 
innumerable    goods,   (since    for   my    part   I    call   not   these 


Dives  and  Lazarus.     Discontent  is  Poverty.  27 

things  good,  but  indifferent,)  listen  to  what  this  hjrd  of  innu-   Hom. 
merable   goods   then   said,  and  of  what '  he  then  stood  in 


need:  Father  Abrohafu,  he  exclaims,  send  Lazarus,  that  whom' 
with  the  tip  of  Iris  finger  he  may  drop  water  on  my 
tongue,  for  I  am  scorched  in  thisfla?ne.  For  although  that 
rich  man  had  endured  none  of  the  things  I  have  men- 
tioned, though  he  had  passed  his  whole  life  without  dread 
and  care — why  say  I  his  whole  life  ?  rather  that  one  moment, 
(for  it  is  a  moment,  our  whole  life^  is  but  one  moment  com-  i  gj^j 
pared  with  that  eternity  which  has  no  end,) — though  all  things  «'*"»)  ^^ 
had  turned  out  according  to  his  desire;  must  he  not  be  pitied 
for  these  words,  yea  rather  for  these  realities  ?  Was  not  your 
table  once  deluged  with  wine  ?  Now  you  are  not  master  even 
of  a  drop  of  water,  and  that  too,  in  your  greatest  need.  Did 
not  you  neglect  that  poor  man  full  of  sores  ?  But  now  you 
ask  a  sight  of  him,  and  no  one  gives  leave.  He  lay  at  your 
gate.  But  now  in  Abraham's  bosom.  You  then  lay  under 
your  lofty  ceiling.     But  now  in  the  fire  of  hell. 

These  things  let  the  rich  men  hear.  Yea  rather  not  the  rich,  (5) 
but  the  pitiless.  For  not  in  that  he  was  rich  was  he  punished, 
but  because  he  shewed  no  pity;  for  it  is  possible  that  a  man 
who  is  at  the  same  time  rich  and  pitiful, should  meet  with  every 
good.  And  for  this  cause  the  rich  man's  eyes  were  fixed  on 
no  one  else,  but  on  him  alone,  who  then  begged  his  alms ; 
that  he  might  learn  from  memory  of  his  former  actions,  tliat 
his  punishment  was  just.  Were  there  not  ten  thousand  poor 
men  who  were  righteous.?  But  he,  who  then  lay  at  his  gate, 
alone  is  seen  by  him,  to  instruct  him  and  us,  how  great  a 
good  it  is  to  put  no  trust  in  riches.  His  poverty  hindered 
not  the  one  in  obtaining  the  kingdom.  His  riches  helped 
not  the  other  to  avoid  hell.  Where  is  the  point  at  which  a 
man  is  poor }  where  is  the  point  at  Mdiich  he  is  reduced  to 
beggary ' }  He  is  not,  he  is  not  poor,  who  has  nought,  but 
he  who  desires  many  things!  He  is  not  rich  who  has  large 
possessions,  but  he  who  stands  in  need  of  nothing.  For  what 
profit  is  there  to  possess  the  whole  world,  and  yet  live  in 
more  despair  than  he  who  has  nothing.  Their  dispositions 
make  men  rich  and  poor,  not  the  abundance  or  the  want  of 
money.      Would  you,  who  are  a  poor  man,  become  rich? 

'  Or,  '  Till  when  lasts  poverty  i'     Till  when  beggary  ?' 


28  Little  real  disadvaiitiKje  in  poverty. 

Phil.  You  may  have  your  will,  and  no  one  can  hinder  you.     De- 
'        spise  the  world's  vv^ealth,  think  it  nought,  as  it  is  nought. 


Cast  out  the  desire  of  wealth,  and  you  are  straightway  rich. 
He  is  rich  who  desires  not  to  become  rich  ;  he  who  is  unwilling 
to  be  poor,  is  the  poor  man.  As  he  too  is  the  diseased  man'', 
who  in  health  bemoans  his  case,  and  not  the  man  who  bears 
his  disease  more  lightly  than  perfect  health.     So   also  he  is 

•  or  <  in  poor,  even  here ' ,  who  cannot  endure  poverty,  but  in  the  midst  of 

too^  wealth  thinks  himself  poorer  than  the  poor;  not  he  who  bears 
his  poverty  more  lightly  than  they  their  riches.  He  is  truly 
the  richer  man. 

For  tell  me,  wherefore  fearest  thou  poverty .?  wherefore 
trerablest  thou?  is  it  not  by  reason  of  hunger?  is  it  not  for 
thirst?  is  it  not  for  cold?  Is  it  not  indeed  for  these  things  ? 
There  is  not,  there  is  not  any  one  who  is  ever  destitute  in 

Ecclus.  these  things !     For  look  at  the  generations  of  old,  and  see, 
'     '    did  ever  any  trust  in  the  Lord,  and  was  forsaken?  or  did 
any  man  trust  in  Him,  and  was  confounded? 

M.itt.  6,  And  again,  Behold  the  fowls  of  the  air,  for  they  sow  not, 
neither  do  they  reap,  nor  gather  into  barns,  yet  your  heavenly 
Father  feedeth  them.  No  one  can  readily  point  us  out  any  one 
who  has  perished  by  hunger  and  cold.  Wherefore  then  dost 
thou  tremble  at  poverty  ?  Thou  canst  not  say.  For  if  thou 
hast  necessaries  enough,  wherefore  dost  thou  tremble  at  it  ? 
Because  thou  hast  not  a  multitude  of  servants  ?  This  truly  is 
to  be  quit  of  masters ;  this  is  continual  happiness,  this  is  free- 
dom from  care.  Is  it  because  your  vessels,  your  couches, 
your  furniture  are  not  formed  of  silver  ?  And  what  greater 
enjoyment  than  thine  has  he  who  possesses  these  things  ? 
None  at  all.  The  use  is  the  same,  whether  they  are  of  this  or 
that  material.  Is  it  because  thou  art  not  an  object  of  fear  to 
the  many  ?  May  you  never  become  so  !  For  what  pleasure  is  it 
that  any  should  stand  in  dread  and  fear  of  thee  ?  Is  it  because 
thou  art  afraid  of  others?   But  thou  canst  not  be  alarmed.    For 

Rom.     woiddest  thou  not  be  afraid  of  the  power  ?  do  that  which  is 

'   ■    good,  and  thou  shall  have  praise  of  the  same.     Does  any 

say,  It  is  because  we  are  subject  to  contempt,  and  apt  to 

suffer  ill  ?   It  is  not  poverty  but  wickedness  which  causes  this; 

for  many  poor  men  have  quietly  passed  through  life,  whilst  rulers, 

■<  »»»•»;».  Perhaps  alludinsf  to  the  sense  '  insane.' 


Wealth  moves  envy ;  the  despised  escape.  29 

and  the  rich,  and  powerful,  have  ended  their  days  more  wretch-  Hom. 
edly  than  evil  doers,  than  bandits,  than  grave-robbers.  For  ^^' 
what  poverty  brings  in  thy  case,  that  doth  wealth  in  theirs.  For 
that  which  they  who  would  ill-treat  thee  do  through  thy  con- 
temptible estate,  they  do  to  him  from  envy  and  the  evil  eye 
they  cast  upon  him,  and  the  latter  still  more  than  the  former. 
This  is  the  stronger  craving  to  ill-treat  another.  He  who 
envies  does  every  thing  with  all  his  might  and  main,  while  the 
despiser  ofttimes  has  even  pity  on  the  despised;  and  his  very 
poverty,  and  utter  want  of  power,  has  often  been  the  cause  of 
his  deliverance. 

And  sometimes  by  saying  to  him',  "  A  great  deed  it  will 
be  if  you  make  away  with  such  an  one !  If  you  slay  one  poor 
man,  what  vast  advantage  will  you  reap !"  we  may  thus  soften 
down  his  anger.  But  envy  sets  itself  against  the  rich, and  ceases 
notuntil  it  has  wrought  its  will,  and  has  poured  forth  its  venom. 
See  you,  neither  poverty  nor  wealth  is  good  in  itself,  but  our 
own  disposition.  This  then  let  us  bring  to  a  good  tone,  this  let 
us  discipline  in  true  wisdom.  If  this  be  well  affected,  riches 
cannot  cast  us  out  of  the  kingdom,  poverty  cannot  make  us 
come  short.  But  we  shall  meekly  bear  our  poverty,  and  re- 
ceive no  loss  in  the  enjoyment  of  future  goods,  nor  even  here 
on  earth.  But  we  shall  both  enjoy  what  is  good  on  earth, 
and  obtain  the  good  things  in  heaven,  which  God  grant 
that  we  may  all  obtain,  through  the  grace  and  lovingkind- 
ness,  &c. 

1  The  reading  is  doubtful,  but  the  sense  clear. 


HOMILY     IIL 


Pkil.  i.  18—20. 

And  I  therein  do  rejoice,  yea,  and  icill  rejoice.  For  I  know 
that  this  shall  turn  to  my  salvation  through  your  prayer, 
and  the  supply  of  the  Spirit  of  Jesus  Christ,  according  to 
my  earnest  expectation  and  my  hope,  that  in  nothiug  I 
shall  be  ashamed,  but  that  with  all  boldness,  as  always,  so 
now  also  Christ  shall  be  magnijied  in  my  body,  whether  it 
be  by  life,  or  by  death. 

(1)  None  of  the  grievous  things  which  are  in  this  present  life 
can  fix  their  fangs  upon  that  lofty  soul,  which  is  truly  philo- 
sophic,  neither  enmity,  nor  accusations,  nor  slanders,  nor 
dangers,  nor  plots.  It  flies  for  refuge  as  it  were  to  a  mighty 
fortress,  securely  defended  there  against  aU  that  attack  it 
from  this  lower  earth.  Such  was  the  soul  of  Paul;  it  had 
taken  possession  of  a  place  higher  than  any  fortress,  the  seat 
of  spiritual  wisdom,  that  is,  true  philoso])hy.  For  that  of 
J  J  g  those  without'  is  mere  words,  and  childish  toys.  But  it  is 
the  hea-  not  of  these  we  now  speak,  but  at  present  concerning  the 
things  of  Paul.  That  blessed  one  had  both  the  emperor  for 
his  enemy,  and  in  addition,  many  other  foes  many  ways 
afflicting  him,  even  with  bitter  slander.  And  what  says  he  ? 
Not  only  do  I  not  grieve  nor  sink  beneath  these  things,  but 
/  even  rejoice,  yea,  and  will  rejoice,  not  for  a  season,  but 
always,  will  I  rejoice  for  these  things.  For  I  knoic  that  this 
shall  turn  out  to  the  salvation  that  awaits  me.  For  how  can 
it  but  so  turn  out,  when  even  their  enmity  and  jealousy  to- 
Avards  me  further  the  Gospel .?     Through  your  prayer,  he 


St.  Paul  sought  others'  prayers.     His  trust  in  God.     31 

adds,  and  tlte  supply  of  ihe  Spirit  of  Jesus  Christ,  according  Hom. 

to  my  earnest  eajpectation  and  my  hope.     Behold  the  humble- '— 

mmdedness  of  this  blessed  One ;  he  was  stirring  in  the  contest, 
he  had  done  ten  thousand  exploits,  he  was  now  close  to  his 
crown,  he  was  Paul,  and  what  can  one  add  to  this  ?  still  he 
writes  to  the  Philippians,    I   may   be   saved   through  your 
prayer,    I    who  have    gained    salvation    through    covmtless 
achievements.     And  the  supply,  saith  he,  of  the  Spirit  of 
Jesus  Christ.    What  means  he  by  this  supply  ?  it  is  as  though 
he  said,  if  I  am  thought  worthy  of  grace  through  your  prayers. 
For  the  meaning  of  supply  is  this,  may  the  Spirit  be  supplied 
to    me,  be    given   to   me   more  abundantly,  unto  salvation, 
that  is,  to  deliverance,  that  I  may  escape  the  present  as  I  did 
the  former  danger.     Of  this  same  matter  he  says,  At  tnyfrst^  Tim. 
ansiver  no  man  stood  with  me,  but  all  men  forsook  me ;  /  ' 
pray  God  it  may  not  be  laid  to  their  charge :  notwithstanding 
the  Lord  stood  with  me,  and  strengthened  me.     Now  there- 
fore he  predicts  the  same  results,  saying,  through  your  prayers 
and  the  supply  of  the  Spirit  of  Jesus  Christ,   according 
to  my  earnest  expectation,  and  my  hope,  for  thus  have  I  hope, 
says  he.     For  that  he  may  persuade  us  not  to  leave  the  whole 
matter  to  the  prayers  made  for  us  %  and  contribute  nothing 
ourselves,  behold  how  he  lays  down  his  own  part,  which  is 
Hope,  the  source  of  all  good,  as  the  Prophet  says.     Let  thy  Ps.  33, 
mercy,   0  Lord,  be  upon  us,  as  we  have  hoped  in    Thee. 
And  as  it  is  written  in  another  place,  Look  to  the  generations  Ecclus. 
of  old  and  see,  did  any  one  hope  in  the  Lord,  and  was  con-  '     ' 
founded.  And  again,  this  same  blessed  one  says,  Hope  maketh  Rom.  6 
not  ashamed.  ^' 

According  to  my  earnest  expectation  and  my  hope, 
that  in  nothing  I  shall  be  ashamed.  Do  you  see  how  great 
a  thing  it  is  to  hope  in  God?  Whatever  happens,  he  says,  I 
shall  not  be  ashamed,  i.  e.  they  will  not  obtain  the  mastery 
over  me,  but  in  all  boldness,  as  ahcays,  so  now  also,  Christ 
shall  be  magnified  in  my  body.  They  forsooth  expected  to 
catch  Paid  in  this  snai*e,  and  to  quench  the  preaching  of  the 
Gospel,  as  though  their  craftiness  were  of  any  power.  This 
then,  he  says,  shall  not  be  so,  I   shall  not  now  die,  but  as 

*  So  B.  Sav.' to  their  prayers.'  This     parted  Saints.    See  Hom.  vi.  on  Stat, 
may    possibly    refer   especially   to    de-     tin. 


32        Clirlst,  how  glorified,  in  St.  VduVs  life  or  death. 

Phil,  always,  so  now,  Christ  shall  be  magnijied  in  my  body.  How 
__L__L  so  ?  Ofttimus  have  I  fallen  into  dangers,  when  all  men  gave  us 
2  Cor.  ^Pj  ^^^  what  is  more,  when  I  myself  did.  For  we  had  the 
1  >  9-  sentence  of  death  in  ourselves,  but  from  all  the  Lord  delivered 
me,  so  now  too  He  shall  be  magnified  in  my  body.  And 
lest  any  one  should  suppose  and  say.  If  you  die  will  He  not 
then  be  magnified?  Yes,  he  answers,  I  know  He  will,  for  this 
cause  1  said,  not  my  life  alone  shall  magnify  Him,  but 
my  death  too.  At  present  he  means  by  life,  They  will 
not  destroy  me,  but  even  did  they  so,  Christ  will  even  thus 
be  magnified.  Howso?  Through  life,  because  He  delivered  me, 
but  through  my  death,  because  even  death  itself  could  not 
persuade  me  to  deny  Him,  since  He  gave  me  such  readiness, 
and  made  me  stronger  than  death.  On  the  one  hand  because 
He  freed  me  from  peril;  on  the  other,  because  He  suffered  me 
not  to  fear  the  tyranny  of  death:  thus  shall  He  be  magnified 
through  life  and  death.  And  this  he  says,  not  as  though  he 
were  about  to  die,  but  lest  on  his  death  they  should  be  affected 
as  men  are  apt  to  be. 

But  that  you  may  know  these  his  words  did  not  point  to 

immediate  death,  the  thought  that  pained  them  most,  see  how 

(2)     he  relieves  it  by  almost  saying.  These  things  I  say,  not  as  one 

about  to  die;  wherefore  he  soon  after  adds,  And  having  this 

confidence  I  know  that  I  shall  continue  with  you  all.     The 

words,  in  nothing  I  shall  he  ashamed,  mean,  that  death  brings 

no  shame  to  me,  but  rather  great  gain.     How  so  ?   Because  I 

am  not  immortal,  but  I  shall  shine  more  brightly  than  if  I 

were  so,  for  it  is  not  the  same  thing  for  one  immortal,  and  for 

him  who  must  die,  to  despise  death ;  so  that  not  even  instant 

death  is  shame  to  me,  yet  shall  I  not  die;  in  nothing  shall  I 

be  ashamed,  neither  in  life  nor  death.     I   will  bear  either 

nobly,  whether  life  or  death.    Well  says  he!  This  is  the  part 

of  a  Christian  soul !  but  he  adds,  in  all  boldness.    Seest  thou 

how  entirely  I  am  freed  from  shame  }    For  if  the  fear  of  death 

I  <r{g/t-  had  cut  short'  his  boldness,  death  would  have  been  worthy  of 

To'^'ed    shame,  but  if  death  at  its  approach  casts  no  terror  on  me,  no 

shame  is  here;  but  whether  I  live,  through  life  I  will  not  be 

J  ,    ,    ashamed,  for  I  still  preach  the  Gospel ',  or  whether  I  die,  through 

^uyfitt.    death  I  will  not  be  ashamed,  for  fear  hath  not  disgraced  me,  since 

I  still  exhibit  the  same  boldness.     Do  not,  when   1  mention 


Si.  Paul  could  glory  in  deliverance,  yet  die  without  shame.  33  / 

my  bonds,  think  shame  of  the  matter,  so  manifold  good  hath   Hom. 

it  caused  to  me,  that''  it  hath  given  confidence  to  others.  For '— 

that  we  should  be  bound  for  Christ,  is  no  shame,  but  for  fear 
of  bonds  to   betray  aught  that  is   Christ's,    this  is  shame. 
When  there  is  no  such  thing,  bonds  are  even  a  cause  of  bold- 
ness.    But  since  I  have  ofttimes  escaped  dangers,  and  have 
this  to  boast  of  to  the  unbelievers,  do  not  straightway  think 
I  am  put  to  shame,  if  now  it  should  turn  out  otherwise.    The 
one  event  no  less  than  the  other  gives  you  boldness.     Note 
how  he  brings  this  forward  in  his  own  person,  which  he  does 
in  many  other  places,  as  in  the  Epistle  to  the  Romans;  For^'^^-  ^' 
/  a?n  not  ashamed  of  the  Gospel.     And  again  in  that  to  the 
Corinthians;  And  these  tilings  I  have  in  a  figure  transferred^  Co*"- 
to  myself  and  Apollos. —  Whether  by  life  or  by  death  :  this  he  ' 
says  not  in  ignorance,  (for  he  knew  that  he  was  not  then  to 
die,  but   some   time  after.)     Yet  even  now  does  he  prepare 
their  soul. 

Ver.  21.  For  to  me,  he  says,  to  live  is  Christ,  and  to  die  is 
gain. 

In  dying,  he  means,  I   shall  not  have  perished,  for  I  have 
my  life  in  myself:  then   would  they  truly  slay  me,  had  they 
power  through  this  fear  to  cast  faith  out  of  my  soul.     But  as 
long  as   Christ  is  with  me,  even   though  death  overtake  me, 
still  I  live,  and  in  this  present  life,  not  this,  but  Christ  is  my  life. 
Since,  then,  not  even  in  the  present  life  is  it  so',  but  the  life^  i.e. 'is 
which   I  noio  live  in  the  JlesJv  I  live  by  faith  ;  so  I  say  iWggjj^f^yfg 
that  state   also,  I  Hoe,  yet  not   I,  but  Christ   liveth  in  me.  my  true 
Such  ought  a  Christian  to  be  !  I  live  not,  he  says,  the  common  Gai.  2 
life.     How  livest  thou  then,  O  blessed  Paul .?  Dost  thou  not  ^^* 
see  the  sun,  dost  thou  not  breathe  the  common  air  ?  art  thou 
not   nourished    with   the   same   food  as    others?    dost  thou 
not   tread  the    earth   as   we  ?  needest   thou    not   sleep,  nor 
clothing,  nor    shoes?    what  meanest  thou   by,  /  live   not? 
how   dost  thou  not  live  ?  Why  boastest   thou   thyself?  No 
boasting  is  here.     For  if  indeed  the  fact  did  not  witness  to 
him,  a  man  might  with  some   show  call  it  boasting;  but  if 
facts  do  witness,  how  is  boasting  here  ?     Let  us  then  learn 
how  he  lives  not,  for  he  himself  says  in  another  place,  /  am  (jai.  6 
crucified  to  the  uorld,  and  the  world  to  me.     Hear  then  how  ^^^ 

''  Of  this  use  of  'in  see  Horn,  xviii.  on  Stat.  Tr.  p.  304.  note  n. 
D 


•34  Hoiv  Sdinis  live  not  t/tia  present  liji*. 

Phil,  he  says,  I  no  longer  lire.     And  here  again,  to  me  to  live  is 
Christ.     The  word  lift;  is  much  significant,  beloved,  i.  e.  it 


sheweth  many  things,  as  also  the  word  deatJi.  There  is  this 
life  of  the  body,  and  there  is  the  life  of  sin,  as  he  himself 
elsewhere  says.  But  if  we  are  dead  to  sin,  how  shall  ire  any 
longer  live  therein.  It  is  then  possible  to  live  the  life  of  sin. 
Attend  diligently,  I  entreat  you,  lest  my  labour  be  vain.  There 
Phil.  3,  is  a  life  eternal,  immortal,  heavenly,  after  this.     For  our  con- 

20 

versation  is  in  heaven.  There  is  the  life  of  the  body  whereof 
Acts  17,  he  speaks,  through  him  ive  live  and  move  and  have  our  being. 
He  does  not  then  deny  that  he  lives  the  natural  life,  but  that 
of  sin,  which  all  men  live ;  and  rightly  so,  for  how  does  he 
live  this  life,  who  desires  not  the  present  life .?  He  who  is  hast- 
ening to  another,  how  does  he  live  this  life  ?  He  who 
despises  death,  how  does  he  live  this  life  ?  He  who  desires 
nought  of  the  things  here,  how  does  he  live  it }  For  as  one 
made  of  adamant,  though  he  were  struck  a  thousand  blows, 
would  never  attend  to  it,  no  more  would  Paul.  And  /  live, 
says  he,  but  no  longer  I,  that  is,  the  old  man;  as  again  else- 
Rom.7,  where,  JVrefched  man  that  I  am,  who  shall  delivei'  me 
^^'  from  the  hodg  of  this  death !  How  too  does  he  live  who  does 
nought  for  the  sake  of  food,  nought  for  the  sake  of  clothing, 
nought  for  any  of  these  present  things .''  Such  an  one  does 
not  even  live  the  natural  life :  he  who  takes  thought  for  none 
of  the  things  which  sustain  life,  lives  not.  We  live  this  life, 
whose  every  action  regards  it.  But  he  lived  not ;  for  he 
busied  himself  about  nought  of  the  things  here.  How  then 
lived  he  ?  Just  as  we  are  accustomed  to  say,  in  common 
matters,  such  an  one  is  not  with  me,  when  he  does  nothing 
with  reference  to  me.  Again,  in  like  sort  such  a  man  lives 
not  for  me.  Elsewhere  he  shews  that  he  rejects  not  the 
Gal.  2,  natural  life ;  The  life  ivhich  I  now  live  in  thejiesh,  I  live 
by  the  faith  of  the  Son  of  God,  Who  loved  me,  and  gave  Him- 
self for  me;  i.  e.  A  certain  new  life  I  live,  an  altered  one. 
And  truly  all  these  things  he  said  to  comfort  the  Philippians. 
Think  not,  says  he,  that  I  shall  be  deprived  of  this  life,  for 
neither  whilst  alive  did  I  live  this  life,  but  that  which  Christ 
willed.  For  tell  me }  He  who  despises  money,  luxury, 
hunger,  thirst,  dangers,  health,  safety,  does  he  live  this  life  ? 
He  who  has  nothing  here,  and  is  ofttimcs  willing  to  cast  it 


This:  life  icorlli  liviiuj,  if  we  live  hij  faith.  35 

away,  if  need  be,  and  clings  not  to  it,  does  he  live  this  life  ?   Hom. 

By  no  means.     This  I  must  make  clear  to  you  by  a  kind  of - 

example.  Let  us  imagine  some  one  in  great  wealth,  with 
many  servants,  and  much  gold,  and  who  makes  no  use  of  all 
these  things,  is  such  an  one  rich  for  all  his  wealth  ?  By  no 
means.  Lethim  see  his  children  dissipating  his  property  by  dis- 
orderly living,  and  yet  take  no  care  for  it;  still  further  if  you 
will,  when  beaten  let  him  not  be  pained;  shall  we  call  him  a 
man  of  wealth }  By  no  means ;  although  his  wealth  is  his 
own.  Thus  too  Paul  says.  To  me  to  live  is  Christ:  if  you 
will  enquire  of  my  life,  it  is  He,  and  my  death,  it  is  gain. 
Wherefore  ?  Because  I  shall  more  clearly  be  present  with 
Him ;  so  that  my  death  is  rather  a  coming  to  life ;  they 
who  kill  me  will  work  on  me  no  dreadful  thing,  they  will 
only  send  me  onwards  to  my  proper  life,  and  free  me  from 
that  which  is  not  mine.  What  then,  while  thou  wert  here, 
wert  thou  not  Christ's.^     Yes,  and  in  a  high  degree. 

Ver.  22.  But  if  I  live  in  the  flesh,  this  is  the  fruit  of  my 
labour,  but  ichat  I  shall  choose  I  wot  not. 

Lest  any  should  say,  If  what  you  say  is  life,  wherefore 
hath  Christ  left  you  here  ?  It  is,  he  says,  the  fruit  of  my 
labour' ;  so  that  it  is  open  to  us  to  use  to  good  purpose  the 
present  life,  if  we  live  it  not  as  the  many  do.  This  he  says, 
lest  you  should  think  that  reproach  is  cast  upon  life,  lest  you 
should  say,  If  we  gain  no  advantage  here,  wherefore  do  we 
not  make  away  with  ourselves,  nor  slay  ourselves  .''  By  no 
means,  he  answers.  It  is  open  to  us  to  profit  even  here,  if  we 
live  not  this,  but  another  life.  But  perchance  one  will  say, 
does  this  bear  thee  fruit?  Yes!  he  answers.  Where  are 
now  the  heretics.''  Behold  now;  the  life  in  the  flesh,  this 
he  calls  the  fruit  of  his  ivork.  Of  his  work  too :  how  is  it  the 
fruit  of  his  work  .?  That  wluch  I  now  live  in  the  flesh,  I  live 
in  faith,  therefore  it  is  the  fruit  of  my  icork. 

And  what  I  shall  choose  I  know  not.  Marvellous!  How 
great  was  his  philosophy!  How  hath  he  both  cast  out  the 
desire  of  the  present  life,  and  yet  thrown  no  reproach  upon  it! 
For  in  that  he  saith,  to  die  is  gain,  by  this  he  hath  cast  out  the 

■=  The  verse  may  be  translated,  But      and  so  perhaps  he  takes  it,  for  the  sup- 
wtietlier  to  live  in  thejiesh  is  fruit  of  my    position  is  enough  for  his  point. 
labour,  (is  worth   my  while,)  and  &c. 

D  2 


36  Death  and  Life  in  themselves  indifferent. 

Phil,  desire,  but  in  that  he  saitli,  to  live  in  thejlesh  is  the  fruit  of 
- — -^  my  labour,  here  he  shews  that  the  present  life  is  needful.    And 
how  ?  If  we  use  it  as  need  is,  if  we  bear  fruit,  since  if  it  bear  no 
fruit,  it  is  no  longer  life.    For  we  despise  those  trees  which  bear 
no  fruit,  as  thougii  they  were  dry,  and  give  them  up  to  the  fire. 
Life  itself  belongs  to  that  middle  class  of  indifferent  things, 
Sav.'we  whilst  to  live  well  or  ill  is  in  ourselves.     Let  us  then  not' 
then.'     ^Si-tG  life,  for  we  may  Uve  well  too.     So  even  if  we  use  it  ill, 
we  may  not  even  then  cast  the  blame  on  it.  And  wherefore  t  Be- 
cause not  itself,  but  the  free  choice  of  those  who  use  it  ill  is  to 
blame.    For  God  hath  made  thee  live,  that  thou  mayest  live  to 
Him.    But  thou,  by  living  through  corruption  unto  sin,  raakest 
thyself  accountable  for  all   blame.     Tell  me,  O  Paul,  what 
sayest  thou .?  Thou  knowest  not  what  to  choose?   Here  hath 
he  revealed  a  great  mystery,  in  that  his  departure  was  in  his 
own  power;  for  where  choice  is,  there  have  we  power.    What 
I  shall  choose,  says  he,  I  icot  not.     Is  it  then  in  thine  own 
power.?  Yes,  he  answers,  if  I  would  ask  this  grace  of  God. 
Ver.  2-3.  For  I  am  in  a  strait  betwixt  tivo,  having  a  desire. 
See  the  affection  of  this  blessed  one ;    in  this  way  too  he 
comforts  them,  when  they  see  that  he  is  master  of  his  own 
choice,  and  that  this  was  done  not  by  man's  sin,  but  by  the 
dispensation  of  God.      Why  mourn  ye  then,  says  he,  at  my 
death.?     It  had  been  far  better  to  have  departed  long  since. 
For  to  depart,  he  says,  and  to  be  u-ith  Christ,  is  far  better. 

Ver.  24.  Nevertheless,  to  abide  in  thejiesh  is  more  needful 
for  you. 

These  words  were  to  prepare  them  for  his  death  when  it 
came,  that  they  might  bear  it  nobly:  this  was  to  teach  true 
wisdom.  It  is  good  for  me  to  depart  and  be  with  Christ,  for 
even  death  is  a  thing  indifferent;  since  death  itself  is  no  ill, 
but  to  be  punished  after  death  is  an  ill.  Nor  is  death  a  good, 
but  it  is  good  after  our  departure  to  be  with  Christ.  AVhat 
follows  death  is  either  good  or  ill. 
Moral.  Let  US  then  not  simply  grieve  for  the  dead,  nor  joy  for  the 
living  simply.  But  how.?  Let  us  grieve  for  sinners,  not 
only  for  the  dead,  but  also  for  the  living.  Let  us  joy  for  llie 
just,  not  only  the  living,  but  also  the  dead.  For  those 
though  living  are  dead,  while  these  although  dead,  yet  live: 
those  even  while  here  are  to  be  pitied  of  all,  because  they  are 


Secret  sorrow  right,  for  those  who  die  in  sifis.         .*^7 

at  enmity  uith  God  ;  the  other  even  where  they  have  departed   Hom. 

Thither,  are  blessed,  because  they  are  gor.y  to  Christ.  Sinners, - 

wherever  they  are,  are  far  from  the  King.  They  therefore  are 
subjects  for  tears;  while  the  just,  be  they  here,  or  be  they 
there,  are  with  the  King ;  they  indeed  in  a  higher  and  nearer 
degree,  not  through  an  entrance*',  or  by  faith,  but,  as  the 
Apostle  says,  face  to  /ace.  i  cor. 

Let  us  then  not  make  wailings  for  the  dead  simply,  but^^'  ^^' 
for  those  who  have  died  in  sins.  They  deserve  wailing  ;  they 
deserve  beating  of  the  breast  and  tears.  For  tell  me  what 
hope  is  there,  when  our  sins  accompany  us  Thither,  where 
there  is  no  putting  off  sins?  As  long  as  they  were  here,  per- 
chance there  was  great  expectation  that  they  would  change 
that  they  would  become  better;  but  when  they  are  gone  to 
Hades,  where  nought  can  be  gained  from  repentance,  (for  it  is 
written.  In  the  grave  n  ho  shall  confess  to  Thee?)  are  they  Ps.  6, 5. 
not  worthy  of  our  lamentation  ?  Let  us  wail  for  those  who 
have  departed  hence  in  such  sort;  let  us  wail,  I  hinder  you 
not ;  yet  in  no  unseemly  way,  not  in  tearing  our  hair,  or 
baring  our  arms,  or  lacerating  our  face,  or  wearing  ^black 
apparel,  but  only  in  soul,  shedding  in  quiet  the  bitter  tear. 
For  we  may  weep  bitterly  without  all  that  display.  And  not 
as  in  sport  only.  For  the  laments  which  many  make  differ  not 
from  sport.  Those  public  mourners  do  it  not  from  feeling, 
but  from  display,  from  emulation  and  vainglory.  Many  women 
do  this  as  of  their  craft.  Weep  bitterly,  moan  at  home,  when 
no  one  sees  you,  this  is  the  part  of  true  feeling,  by  this  you 
profit  yourself  too.  For  he  who  laments  another  in  such  bort, 
will  be  much  the  more  earnest  never  to  fall  into  the  same 
sins.  Sin  henceforth  will  be  an  object  of  dread  to  thee. 
Weep  for  the  unbelievers,  weep  for  those,  who  differ  in  no 
wise  from  them,  those  who  have  departed  hence  unbgptized, 
without  the  Seal !  they  indeed  deserve  our  wailing,  they  deserve 
our  groans;  they  are  outside  the  Palace,  with  the  culprits \. "  ««raJ/- 
with  the  condemned:  for  Verily  I  say  iDito  you^,  Except  a  op\'  i 
inan  be  born  of  ivater  and  of  the  Spirit,  he  cannot  oiler  ifito!i>^a.doTpt- 
the  kingdom  of  Heaven.  Mourn  for  those  who  died  in  wealth,  ^m-ds. 
and    did    not   from    their  wealth   think    of   any   solace    for 

'i  lia.  ueoieu  13en.  ?/a  ji'S«£/f,  '  through     Iffitrr^tv,    fhroitgh   a  g'/ass,    as    in    the 
n  figure,'  but  it  should   probably  be  3<*     text. 


38       Prayers  and  alms  to  he  offered  for  the  departed. 

Phil,  their  soul,  who  had  power  to  wash  away  their  sins,  and  would 
^'  ^^'  not.    Let  us  weep  for  these  in  private,  and  topjether  in  public, 
but  with  propriety,  with   gravity,  not  so  as  to  make  exhibi- 
tions of  ourselves;  let  us  weep  for  these,  not  one  day,  or  two, 
but  all  our  life.     Such  tears  spring  not  from  senseless  passion, 
but  from  true  affection.     The  other  sort  are  of  senseless  pas- 
sion.  For  this  cause  they  are  quicMy  quenched,  whereas  if  they 
spring  from  the  fear  of  God,  they  always  abide  with  us.     Let  us 
lament  for  them,  let  us  assist  them  according  to  our  power,  let 
us  think  of  some  assistance  for  them,  sn)all  though  it  be,  yet  still 
able  to  help  them.     How  and  in  what  way?  ]5y  praying  our- 
selves for  them,  by  entreating  others  to  make  prayers  for  them, 
1 1^\„     by  continually  giving  to  the  ])oor  on  their  behalf^.    This  deed 
avTiit     hath  some  consolation ;  for  hear  the  words  of  God  Himself,  when 
2  Kings  He  says,  /  ivill  defend  this  city  for  Mine  own  sake,  and  for 
20,  6.     ]\jy  servant  David's  sake.     If  the  remembrance  only  of  a 
just  man  has  so  great  power,  how,  when  deeds  are  done  for 
one,  will  it  not  have  power?     Not  in  vain  did  the  Apostles 
order  that  remembrance  should  be  made  of  the  dead  in  the 
dreadful  Mysteries.     They  know,  that  great  gain  resulteth  to 
them,  and  great  assistance;  for  when  the  whole  people  stands 
with  uplifted   hands,   a   priestly    assembly,   and    that  awful 
o        J.  Sacrifice  lies  displayed^,  how  shall  we  not  prevail  with'  God  by 
nrai.      jjm-  entreaties  for  them?    And  this  we  do  for  those  who  have 
vrirofiu.  departed  in  the  faith  %  whilst  the  catechumens  are  not  thought 
worthy  even  of  this  consolation,  but  are  deprived  of  all  means 
of  help  save  one.     And  what  is  this?     We  may  give  to  the 
poor  on  their  behalf.     This  deed  in  a  certain  way  refreshes 
them.     For  God  wills  that  we  should  be  mutually  assisted ; 
else  why  hath  He  ordered  us  to  pray  for  peace  and  the  good 
estate  of  the  world?  why  on  behalf  of  all  men?  since  in  this 

'  See  Horn.  vi.  on  the  Statues,  Tr.  a  clergyman  his  executor.  Euseh.  Vit. 

p.  130,  note  c.  also  on    1  Cor.  15,  46.  Const,  iv.  71.    speaks  of   Constantino 

Horn.    xli.   [8.]    Tr.  p.  59-2.  On  Stat,  sharing  in  the  prayers  of  the  Faithful 

xxi.  15.  Tr.  p.  35'.).  St.  Chrys.  makes  in  connection  with  his  burial  near  the 

Flavian    speak   to    Theodosius   of  the  relics   of  the  Apostles.     He    does  not 

prayers  for  him  after  death,  that  might  directly  mention  this  as  depending  on 

be  won   by  an  act  of  mercy,  comp.  S.  his  Baptism,  but  the  terms  of  the  Eu- 

Ambr.  de  oh.    Theod.  ^.  37.  Ten.  de  charistic  prayer  seem  to  have  marked 

Corona,  c.  iii.  speaks  of  oblations  for  this,  and  it  is  implied  in  the  rule  givea 

the  deceased  as  a  general  tradition  in  by  St.  Cyprian,  and  the  whole  principle 

his  time.    St.  Cyprian,  Ep.  G6.  forbids  of  that   commemoration  stated   in    the 

Eucharistic  prayer  for  one  who  makes  passagecitedof  St.  Chrys.  on  1  Cor.  xv. 


JoVs  intercessioji.     Blessing  of  fearing  God.  39 

number  are  included  robbers,  violaters  of  tombs,  thieves,  men  Hom. 
laden  with  untold  crimes;  and  yet  we  pray  on  behalf  of  all;  — — — 
perchance  they  may  have  repentance.     As  then  we  pray  for 
those  living,  who  differ  nought  from  the  dead,  so  too  we  may 
pray  for   them.     Job  offered  sacrifice  for  his  children,  and 
freed  them   from  their  sins.     It  inay  6e,  said  he,  that  t/ieg  Johi,  5. 
have  cursed  God  in  their  hearts.     Thus  does  one  provide  for  thou<fht 
one's  children!    He    said  not,    as  many    do    novv-a-days,  \some 
will  leave  them  property ;  he  said  not,  I  will  procui'e  them 
honour;  he  said  not,  I  will  purchase  an  office;  he  said  not,  I 
will  buy  them  land;  but,  it  may  he  that  they  have  cursed 
God  in  their  hearts.     For  what  profit  is  there  in  those  things 
that  remain  here }    None  at  all !    I  will  make  the  King  of  all 
things  favourable  to  them,  and  then  they  will  no  more  want 
any  thing.      Tlie  Lord,  saith  one,  is  my  Sliepherd,  I  shall  not  ^^*  ^^' 
want.     This  is  great  wealth,  this  is  treasure.     If  we  have  the 
fear  of  God,  we  want  nothing;  if  we  have  not  this,  though  we 
have  royalty  itself,  we  are  the  poorest  of  all  men.     Nothing 
is  like  the  man  that  feareth  the  Lord.     For  the  fear  of  the 
Lord,  it  is  said,  surpasseth  all  things.     This  let  us  procure; 
let  us  do  all  things  for  its  sake.     If  need  be  that  we  lay  down 
our  lives,  if  our  body  must  be  mangled,  let  us  not  spare  them  ; 
let  us  do  all,  to  obtain  this  fear.     For  thus  shall  we  abound 
above  all  men;  and  shall  obtain  those  good  things  to  come 
in  Christ  Jesus  our  Lord,  to  Whom,  &c. 


HOMILY     IV. 


Phil.  i.  22—26. 

Vef  what  I  shall  choose  I  trot  not.  For  I  am  in  a  strait 
betwixt  two,  having  a  desire  to  depart,  and  to  he  ivith 
Christ;  ivhich  is  far  better:  nevertheless,  to  abide  in  the 
Jlesh  is  more  needful  for  yon.  And  having  this  confidence, 
I  know  that  I  shall  abide  and  continue  with  you  all  for 
your  furtherance  and  joy  of  faith  ;  that  your  rejoicing  may 
he  more  abundant  in  Jesus  Christ  for  me,  by  my  coining  to 
you  again. 

(1)  Nothing  can  be  more  blessed  than  the  spirit'  of  Paul, 
'  Crr-  since  nothing  is  more  noble;  but  now  the  contrary  is  what  we 
must  say  of  all.  Nothing  can  be  weaker  than  we,  nothing 
more  wretched.  For  this  cause  we  all  have  a  shudder  at 
death,  some  by  reason  of  our  many  sins,  of  whom  I  too  am 
'^  raxa,.  ^^^^j  otlicrs  from  love  of  life,  and  cowardice',  of  whom  may  I 
»«g/a»  never  be  one ;  for  they  who  are  subject  to  this  fear  are  mere 
animals.  This  then,  which  we  all  dread,  he  prayed  for,  and 
hasted  toward  Him ;  saying,  To  depart  is  far  better,  and 
what  I  shall  choose  I  wot  not.  Wliat  sayest  thou.?  when 
thou  art  about  to  change  from  earth  to  heaven,  and  to  be  with 
Christ,  dost  thou  not  know  what  to  choose.?  Nay,  far  is  this 
from  the  spirit  of  Paul ;  for  if  such  an  offer  were  made  to  any 
one  on  sure  grounds,  would  he  not  straightway  seize  it.?  Yes, 
surely;  it  is  answered.  But  as  we  cannot  say,  to  depart  and 
he  with  Christ,  neither,  if  we  were  able  to  attain  to  this,  were 
it  like  us  to  remain  here.  Both  are  of  Paul,  and  of  his  spirit. 
What  sayest  thou.?  art  thou  confidently  persuaded,  that  thou 
art  about  to  be  with  Christ.?  and   dost  thou  hesitate,  and  say. 


Wonderful  that  St.  Paul  should  doubt  what  to  choose.     41 

u-hat  I  shall  choose  I  wot  not?  and  not  this  only,  but  dost  Hom. 

thou  choose  that  which  is  here,  I  mean,  to  abide  in  the  flesh? '— 

What   can  this  be?   didst  thou  not  live  an  exceeding  bitter 
lile,  in  tratchings^  in  shipwrecks,  in  hunger  and  thirsty  and 
nakedness,  in  cares  and  anxiety?  with  the  weak  thou  wert 
weak,  and  for  those  who  took  offence  thou  didst  burn.     In  2  Cnr. 
much  patience,  in  afflictions,  in  necessities,  in  distresses,  in  29' 
stripes,  in  imprisonments,  in  tumidts,  in  fastings,  t)y  pure- ^^  ^^^^ 
ness.     Five  times  didst  thou  receive  forty  stripes  save  one,  ^,^-  6- 
thrice  wast  thou  beaten  with  rods,  once  wast  thou  stoned.^  a  2  Cor. 
night  and  a  day  thou  hast  been  in  the  deep,  in  perils  of  waters,  2q\ 
in  perils  of  robbers,  in  perils  in  the  city,  in  perils  in  the  wil- 
deryiess,  in  perils  among  false  brethren.    Didst  thou  not,  when 
the  whole  nation  of  the  Galatians  returned  to  the  observance 
of  the  law,  didst  thou  not  cry  aloud,  and  say,  Whosoever  o/Gal.  5, 
you  are  justified  by  the  law,  ye  are  fallen  from  grace?  How    ' 
great  was  then  thy  grief,  and  still  dost  thou  rather  desire  this 
perishing  life  ?     Had  none  of  these  things  befallen  thee,  but 
had  thy  success,  wherever  success  attended  thee,  been  without 
fear,  and  full  of  delight,  yet  shouldest  not  thou  hasten  to  some 
harbour,  from  fear  of  the  uncertain  future  ?     For  tell  me,  what 
trader,  whose  vessel  is  full   of  untold  wealth,  when  he  may 
run  into  port,  and  be  at  rest,  would  prefer  to  be  still  at  sea  ? 
what  wrestler,  when  he  might  be  crowned,  would  prefer  to 
contend?  what  boxer,  when  he  might  put  on  his  crown,  would 
choose  to  enter  afresh  into  the  contest,  and  offer  his  head  to 
wounds?   what  general  is  there,  who  when  he  might  be  quit 
of  war  with  good  report,  and  trophies,  and  might  with  the 
king  refresh  himself  in  the  palace,  would  choose  still  to  toil, 
and  to  stand   in  battle  array?     How  then   dost  thou,   who 
livest  a  life   so  exceeding  bitter,  wish    to  remain  still  here  ? 
Didst  thou  not  say,  I  am  in  dread,  lest  when  I  have  preached  1  Cor.  9, 
toothers,  I  myself  should  be  a  cast-away?     If  for  no  other  ^^* 
cause,  yet  surely  for  this,  thou  oughtest  to  desire  thy  release. 
Were  the  present  full  of  innumerable  goods,  yet  for  Christ 
thy   Desire,  thou   oughtest  to   desire  thy  release   from  these 
things. 

Oh  that  spirit  of  Paul !  nothing  was  ever  like  it,  nor  ever 
will  be !  Thou  fearest  the  future,  thou  art  compassed  by  innu- 
merable dreadful  things,  and  wilt  tliou  not  be  with  Christ  ? 


42  »S7.  PauVs  choice  was  for  Christ.     He  was  like  the  Sun. 
Phil.  No,  he  answers,  and  this  for  Christ's  sake,  that  I  may  render 

1   24  •  • 

— — '-  more  loving  unto  Him  those  whom  I  have  made  His  servants, 
^yiu^-  that  I  may  make  the  plot'  which  1  have  planted  bear  much 
'""'■  fruit.  Didst  thou  not  hear  me,  when  I  declared  that  I  sought 
1  Cor.  3,  not  that  which  profited  myself  but  my  neighbour }  Heardest 
I'cor.  thou  not  these  words,  /  could  icish  that  viyself  were  accursed 
Ti'  ^^'o,f'Oin  Christ,  that  many  might  come  unto  Him.''  I,  who  chose 
3.  where  that  part,  shall  I  not  much  rather  choose  this,  shall  I  not  with 
Chrys.  plcasurc  harm  myself  by  this  delay  and  postponement,  that 
they  may  bo  saved? 

Who  shall  speak  Thy  power,  O  Lord,  because  Thou  suf- 
feredst  not  Paul  to  be  hidden,  because  Thou  madest  mani- 
fest to  the  world  such  a  man  ?  All  the  Angels  of  God  praised 
Job  38,  Xhee  with  one   accord,  when   Thou  madest  the   stars»  and 
so  too  surely  when  Thou  madest  the  sun,  but  not  so  much  as 
when  Thou  didst  manifest  Paul  to  us,  and  to  the  whole  world. 
By  this,  the  earth  was  made  more  brilliant  than  the  heaven, 
for  he  is  brighter  than  the   solar  light,  he  hath  shot  forth 
more  brilliant  rays,  he  hath  shed  abroad  more  joyous  beams. 
What  fruit  hath  this  man  borne  for  us !  not  by  making  fat 
our  corn,  not  by  nurturing  our  pomegranates,  but  by  producing 
and  perfecting  the   fruit   of  holiness,  and    when    falling  to 
pieces,  continually  recovering  it }  And  all  this  with  reason : 
for  the  sun  itself  can  nothing  profit  fruits  that  are  once  de- 
cayed, but  Paul  has  called  out  of  their  sins  those  who  had 
manifold  decays.    And  it  gives  place  to  the  night,  but  he  had 
mastery  over  the  Devil.     Nothing  ever  subdued  him,  nothing 
mastered  him.     It  indeed,  when  it  mounts  the  heavens,  daits 
down  its  rays,  but  he,  as  he  rose   from  beneath,  filled  not 
the  mid  space  of  heaven  and  earth  with  light,  but  at  once 
opened  his  mouth,  and  filled  the  Angels  with  exceeding  joy. 
jg' 7'     And  how  is  this?  If  there  is  joy  in  heaven  over  one  sinner 
-Wjjt/irt.  iJtat  repenteth,  whi\e  he  at  his  first  address  caught'  multitudes, 
(2.)     does  he  not  fill  with  joy  the  Powers  above.?     What  say  I? 
sor'onlylt  sufficelh  that  Paul  should  only  be  named',  and  at  this  the 
P*^n4  heavens  leap  for  joy.     For  if  when  the  Israelites  tce7it  out  of 
4-  Egypt,  the  hills  leaped  as  rams,  how  great,  thinkest  thou,  was 

the  joy,  when  men  ascended  from  earth  to  heaven  !" 

Ver.  24.  For  this  cause  to  abide  in  the  flesh  is  more  need- 
ful for  you. 


Why  he  was  willing  to  stay  on  earth.  43 

And  what  excuse  is  left  to  us  ?  ofttimes  it  happens  that  a  Hom. 
man  who  possesses  a  little  and  poor  city,  chooses  not  to  de- 


part to  another  place,  preferring  his  own  rest.  Paul  might 
depart  to  Christ,  and  would  not  depart  to  Christ,  (Christ 
whom  he  so  desired,  as  for  his  sake,  to  choose  even  hell,)  but 
still  remained  in  the  contest  on  behalf  of  man.  What  excuse 
shall  we  have  .''  May  we  then  even  make  mention  of  Paul  ? 
Look  to  his  deeds.  He  shewed  that  to  depart  was  better,  to 
persuade  them  not  to  grieve :  he  shewed  them,  that  if  he 
remained,  he  remained  for  their  sake,  that  it  came  not  to  pass 
according  to  the  wicked  desires"  of  those  who  plotted  against 
him.  He  subjoined  the  reason,  that  he  might  secure  iheir 
belief.  For  if  this  is  necessary,  that  is,  I  shall  by  all  means 
remain,  and  I  will  not  remain  simply,  but  wi/k  you.  I'or 
this  is  the  meaning  of  the  word,  ^continue  icith,  i.  e.  I  will'  "vi^^j*- 
see  you.  For  what  cause  r  l^or  your  juriherafice  and  joy  oj 
faith.  Here  too  he  rouses  them,  to  take  heed  unto  them- 
selves. If,  says  he,  for  your  sakes  I  abide,  see  that  ye  shame 
not  my  abiding.  For  your  furtJierance,  I  have  chosen  to 
remain,  when  I  was  about  to  see  Christ.  I  have  chosen  to 
remain,  because  my  presence  advances  both  your  faith  and 
your  joy.  What  then?  Did  he  remain  for  the  sake  of  the 
Philippians  only .'  He  stayed  not  for  their  sake  only ;  but 
this  he  says,  that  he  may  shew  regard  to^  them.  And  ho'w'^h^a.vtv- 
were  they  to  advance  in  faith  ?  That  you  may  be  more  ^^' 
strengthened,  like  young  fowl,  who  need  their  mother  until 
their  feathers  are  set.  This  is  a  proof  of  his  great  love.  In 
like  sort,  we  rouse  some  of  you,  when  we  say,  for  your  sake 
have  I  remained,  that  I  may  make  you  good. 

Ver.  26.    TJiat  your  rejoicing  may  he  more  abundant  in 
Christ  Jesus /or  me,  by  my  com  in  g  to  you  again. 

You  see  that  this  explains  the  word  contivue  nitk  you. 
Behold  his  humility.  Having  said,  for  your  furtJierance, 
he  shews  that  it  was  for  his  own  profit  too.  This  also  he 
does,  when  he  writes  to  the  Romans,  and  says,  TJiat  is,  that  Rom.\, 
I  may  be  comforted  together  tvitli  you.  Having  previously  *^*  ^^* 
said.  That  I  may  impart  unto  you  some  spiritual  gift.  And 
what  means,  TJiat  your  rejoicing^  maybe  more  abundant  P  *'^"X*'- 


fiCC. 


"  iTavoji'aj.  The  meaning  is  not  clear,     usual  sense    of  the    word.       It   seems 
It  might  be  '  that  it  comes  not  of  the     rather  to  applj'  to  either  case. 
ti'cnlcucss  of  those.'     But  this  is  a  less 


44          Standim/  in  one  mind,  the  work  of  the  Spirit. 

Thil.  This  rejoicing  was,  their  eslablishnieiit  in  the  faith.     For  an 

-  ? — '-  upright  life  is  rejoicing  in  Clirist.     And  sayest  thou,   Your 

2,19.     rejoicing  for  me,  by  mt/  coming  to  you    again?    Yes,  he 

2  Cor.    answers;  For  nhal  is  our  hope,  or  joy,  or  croun  of  rejoicing? 

'     '     Are  not  even  ye?    as  tee  loo  are  yours,  i.e.   that  I  may  be 

able  to  rejoice  in  you  greatly.     How  sayest  thou,  That  your 

rejoicing^  may  be  more  abundant?    Because  I  may  rejoice 

the  more  when  you  make  progress  ^ 

But  by  coming  to  yon  again.     What  tlien  !   Did  he  come 

to  them.?     Search  ye  whether  he  came. 

Ver.  27.    Only  let  your  concersation  be  as  becometk  the 

Gospel  of  Christ. 

Do  you  see,  how  all  that  he  has  said,  tends  to  turn  them 

to  this  one  thing,  advancement  in  virtue.     0/ily  let  your 

conversation  be  as  becometh  the   Gospel  of  Christ.     What 

means  this  word  only,  but  that  this,  and  nought  else,  is  the 

only  thing  we  should  seek?    If  we  have  this,  nothing  grievous 

can  befal  us.      TJiat  tchefher  I  come  and  see  you,  or  else  be 

absent,  I  may  hear  of  your  affairs.     This  he  says  not  as  if 

he  had  changed  his  purpose,  and  no  longer  meant  to  visit 

them.     But  if  so  be,  he  says,  even  though  absent,  I  may  be 

able  to  rejoice.     If,  that  is,  I  hear,  that  ye  stand  fast  in  one 

(^\     spirit,  toith  one  mind.    This  above  all  things  unites  believers, 

and  maintains  love  unbroken.     For  this  cause  Christ  said, 

Johni7  That  they  may  be  one.      For   a  kingdom   divided   against 

^1-        itself  shall  not  stand.    For  this  cause  Paul  also  every  where 

Mark  3 

24.       'counsels  his  disciples  much  to  be  of  one  mind.     For  this 

Johnis  cause  Christ  too  says,  By  this  shall  all  men  know  that  ye 

^^-        are  My  disciples,  if  ye  love  one  another.      He  means,  that 

is,  Look   not   with    expectation    toward   me,  and   therefore 

slumber,  as  waiting  for  my  coming,  and  then,  when  ye  see 

me  come  not,  faint,  for  I  can  receive  a  like  pleasure  from 

report. 

What  means,  In  one  spirit  ?    By  the  same  grace,  viz.  that 

of  concord,  and  zeal;  for  the  Spirit"  is  one.     And  this  is 

manifest  from  its  being  so  often  thus  expressed.     For  then 

are  we  able  to  stand,  in  one  mind,  wdien  we  all  have  one 

•>  or  the  rejoicing  of  you.  are  connected.  Compare  2  Cor.  .">,  12. 

=  St.  Chrys-  seems  to  take  your  re-         ^  The    punctuation   is  alter,  d.     He 

joicing  as  '  the  rejoicing  which  I  Paul  seems  to  be  proving  not  the  unity  of  the 

have  in  you.'    The  passage  quoted  from  Spirit,  hut  the  relation  of  that  doctrine 

2  Cor.  1,  14.  shews  that  the  two  senses  to  practice. 


Christian  endurance  able  to  convince  adversaries.       45 

Spirit.     See  how  the  word  one  is  used  for  concord.     See  Hom. 
how  their  minds  being  many  are  called  one.     Thus  was  it        ' 
of  old.     For  they  were  all,  it  is  written,  of  one  heart  and  of^^^'^  *> 
one  soul.  Striving  together  for  the  faith  of  the  Gospel.     Does 
he  say,  striving  together  with  each  other,  as  though  the  faith 
did  strive  ?    How  can    this  be  ?    for   they  did   not    wrestle 
among  each   other?     But  what  he   says  is  this,  help  each 
other,  in  your  striving  for  the  Gospel. 

Ver.  28.  Aiul  in  nothing  terrified  hy  your  adversaries; 
which  is  to  ihein  an  evident  token  of  perdition,  hut  to  you  of 
salvation. 

Well  said  he,  terrified,  this  is  what  befals  us  from  our 
enemies,  they  only  terrify.  In  nothing  therefore,  he  says, 
whatever  happens,  whether  dangers — whether  plots.  For 
this  is  the  part  of  those  who  stand  upright;  the  enemy 
can  do  nought  but  terrify  only.  Since  it  was  likely 
that  they  should  be  affrighted,  when  Paul  suffered  such 
numberless  ills,  he  says,  I  exhort  you  not  only  not  to  be 
shaken,  but  not  to  be  terrified,  yea  rather  to  despise  them 
heartily,  for  if  ye  are  thus  affected,  ye  will  straightway,  by 
this  means,  make  evident  at  once  their  destruction,  and  your 
salvation.  For  when  they  see,  that  with  their  innumerable 
plots  they  are  unable  to  terrify  you,  they  will  take  it  as  a 
proof  of  their  own  destruction.  For  when  the  persecutors 
prevail  not  over  the  persecuted,  the  plotters  over  the  objects 
of  their  plots,  the  powerful  over  those  subject  to  their  power, 
will  it  not  be  self  evident,  that  their  perdition  is  at  hand, 
that  their  power  is  nought,  that  their  part  is  false,  that  their  ^ 
part  is  weak  }    And  this  he  says  comes  of  God. 

Ver.  29.  For  unto  you  it  is  given  on  behalf  of  Christ^  not 
only  to  believe  on  Him,  but  also  to  suffer  for  His  sake. 

Again  does  he  teach  them  moderation  of  spirit  by  refemng 
all  to  God,  and  saying  that  sufferings  for  Christ  are  of  grace, 
the  gift  of  grace,  a  free  gift.  Be  not  then  ashamed  of  the 
gracious  gift,  for  it  is  far  more  wonderful  than  the  power  of 
raising  the  dead,  or  working  miracles,  as  there  I  am  a  debtor 

<=  Chrysost.   seems  to   make   a  false  a  change  of  person.   Dounseus  suggests 

opposition  between    txtUut   and   auruv,  oV/ ra  Jxt/viwv  dx»j(')j;  (for  aj'^iv^;)  '  That 

but  if  the  reading  is  correct,   this    is  the  others'  (principles)  are  true.'    Com- 

really  one  of  his  rapid  changes  of  the  pare  the  letter  of  Antoninus  quoted  by 

point  of  view,  though  not  amounting  to  Justin  Martyr.     Apol.  1.  70. 


4(>  Cliristians  o/  old  shnred  llie  Apostles  snjferiny. 

Phil,  but  here  I  have  Christ  for  my  debtor.     Wherefore  ought  we 

-1 1  not  only  not  to  be  ashamed,  but  even  to  rejoice,  in  that  we 

have  this  gift.     Virtues  he  calls  gifts,  yet  not  in  like  sort  as 

other  things,  for  those  are  eutirely  of  God,  but  in  these  we 

have  a  shai*e.     But  since  even  here  the  greatest  part  is  of 

God,  he  ascribes  it  entirely  to  Him,  not  to  overturn  our  free 

'  «'V»*^-  will,  but  to  make  us  humble  and  rightly  disposed  '. 

grate-         Ver.  30.  Having  the  same  conflict  tthich  ye  saw  in  me.  i.e. 

tul.        Ye  have  an  example.     Here  again  he  raises  them  up,  by 

shewing  them  that  every  where  their  gifts  were  the  same  with 

his,  their  struggles  were  the  same  with  his,  both  severally, 

and  in  that  they  did  their  part  to  bear  his  trials  with  him^ 

He  said  not,  ye  have  heard,  but  ye  have  seen,  for  he  strove 

too  at  Philippi.     Truly  this  is  an  exceeding  virtue.     Where- 

Gal.3,4.fore  writing  to  the  Galatians,  he  said.  Have  ye  suffered  so 

many  thiitys  in   vain,  if  it   he   yet  in    vain.      And  again, 

Heb.io  writing  to  the   Hebrews,  he  said.  But  call  to  remembrance 

32.  33.   ijifj  former  days,  in  which,  after  ye  were  illuminated,  ye 

endured  a  great  fight  of  afflictions.     Partly  ivhilst  ye  icere 

made  a  gazing-stock    hoth    by  reproaches   and  affictions; 

and  partly,  whilst  ye  became  companions  of  them  that  were 

so  used.     And  again,  writing  to  Macedonians*^,  that  is,  to  the 

1  Thess.  Thessalonians,  he  said.  For  they  themselves  shew  of  us,  what 

1'^-       manner  of  entering  in  we  had  unto  you.     And  again,  For 

2,  1.       yourselves,  brethren,  know  our  entrance  in  unto  you,  that  it 

7vas  not  in  vain.     And  in  like  sort  does  he  witness  the  same 

things  of  them  all,  labours  and  strivings.     Such  things  ye 

will  not  now  find  among  us;   now  it  is  much  if  one  suffer  a 

little  in  goods  alone.     And  in  respect  of  their  goods  also  he 

Heb.io,  witnesses  great  things  of  them.     For  to  some  he  says.  For 

^■^-         ye  took  joyfully  the  spoiling  of  your  goods;  and  to  others, 

Rom.     For  it  hath  pleased  them  of  Macedonia  and  Achaia  to  make 

2^' ^^"   a  certain  contribution  for  the  poor ;    and  your  zeal  hath 

9,  2.      provoked  very  many. 

/A  \         Seest  thou  the  praises  of  the  men  of  that  time }  But  we  endure 

not  so  much  as  buffetings  or  blows,  we  sustain  neither  insult  nor 

loss  of  our  possessions  :  they  were  straightway  zealous,  and  all 

'  The  construction  is  ditTicult,  per-     be  put  in  because  the  Philippians  were 
haps  from  a  false  reading.  Macedonians  too. 

K  Some  omit  this  clause,  but  it  may 


Love  yroHH  cold.     Men  must  he  shavied  into  Virtue.    47 
of  them  strove  as  martyrs,  whilst  we  have  grown  cold  in  love  to-  Hom, 

IV. 


ward  Christ.  Again  I  am  constrained  to  accuse  things  present; 
and  what  shall  I  do  ?  It  is  against  my  will,  yet  am  I  constrained. 
Were  I  able  by  my  silence  of  things  which  are  done,  by  holding 
my  peace,  and  not  mentioning  aught,  to  remove  them,  it  would 
behove  me  to  be  silent.  But  if  the  contrary  comes  to  pass; 
for  not  only  on  our  silence  are  these  things  not  removed,  but 
rather  become  worse  ;  we  are  forced  to  speak.  For  he  who 
rebukes  sinners,  if  he  does  nought  else,  suffers  them  not  to 
go  farther.  For  there  is  no  spirit  so  shameless  and  rash,  as 
not  to  turn,  and  remit  the  extravagance  of  its  evil  deeds,  on 
hearing  any  one  continually  rebuking  it.  There  is,  there  is  in- 
deed, even  in  the  shameless,  a  small  portion  of  shame.  For  God 
hath  sown  in  our  nature  the  seeds  of  shame ;  since  fear  was 
insufficient  to  bring  us  to  a  right  tone,  He  hath  prepared 
many  other  ways  for  avoiding  sin.  For  example,  the  accu- 
sations of  men,  fear  of  the  enacted  laws'",  love  of  reputation, 
the  desire  of  forming  friendships,  all  these  are  paths  to  avoid 
sin.  Ofttimes  that  which  has  not  been  done  for  God's  sake,  has 
been  done  through  shame,  and  that  which  has  not  been  done 
for  God's  sake,  hath  been  done  for  fear  of  men.  That  which 
we  seek  for  is  this,  in  the  first  place  to  learn  not  to  sin,  then 
we  shall  afterwards  succeed  in  doing  this  for  God's  sake. 
Else  why  did  Paul  exhort  those,  who  were  about  to  over- 
come' their  enemies,  not  by  the  fear  of  God,  but  on  the  score 
of  waiting  for  the  vengeance " }  For  hy  so  doing,  he  says,  Rom. 
thou  shalt  heap  coals  of  Jire  on  his  head.  For  this  is  '  ^  * 
his  first  wish,  that  our  virtue  should  be  established.  As 
1  said  then,  there  is  in  us  a  sense  of  shame.  For  we 
have  many  good  natural  afi'ections,  which  lead  to  virtue ;  as, 
for  example,  all  of  us  men  are  naturally  moved  to  pity,  and 
there  is  in  our  nature  no  other  such  good  as  this.  Whence 
any  one  might  reasonably  enquire,  wherefore  these  seeds  have 
above  all  others  been  sown  in  our  nature,  by  which  we  melt", 
I  mean,  at  tears,  by  which  we  are  turned  to  compassion,  and 
are  ready  to  pity.    No  one  is  naturally  without  anger'",  no  one 

^  See  on  Stat.  Horn.  vi.  '  x.a.ra.x.Xa.aiai .    See  on  Stat.    Hom. 

'   K^ariiv.     He  seems  to   mean   '  to  xiii.  §.  9.  Tr.  p.  226.   In  thatand  Hom. 

have  them  in  their  power.'  xii.  the  law  of  nature  is  discussed    at 

''  See  on  the  passage,    Hom.  xxii.  some  length. 

Tr.  p.  387.  ""  The  Editor  ventures  to  adopt  the 


48  Mercy  rooted  in  our  nature.     Oil  its  type. 

Van.,  is  naturally  regardless  of  his  reputation,  no  one  is  naturally 
—!—-'-  above  emulation,  but  pity  lies  deep  in  every  one's  nature, 
however  fierce  and  ungentle  he  be.  And  what  wonder  is 
there,  if  we  shew  this  toward  men  ?  for  we  pity  even  beasts, 
such  a  superabundance  of  pity  lies  deep  in  us.  If  we  see  a 
lion's  whelp,  we  are  somewhat  affected;  much  more  when  we 
see  one  of  our  own  race.  How  many  maimed  are  there !  often 
do  we  say,  knowing  that  this  is  sufficient  to  lead  us  to  pity. 
' '^l"-"'  Nothing  so  much  pleases  God  as  mercy'.      Wherefore  with 

rvvri.  o  J.  .1 

this  the  priests  were  anointed,  and  the  kings,  and  the  prophets, 
for  they  had,  in  oil,  a  ty])e  of  God's  love  to  man;  and  they 

'  ixitu.  further  learnt,  that  rulers  should  have  a  greater  share  of  mercy". 
It  shewed  that  the  S])irit  is  to  come  to  men  through  mercy, 
since  God  pities  and  is  kind  to  man.     For,  Thou  hast  mercy 

Wisd.  upon  all,  it  is  written, ybr  Thou  canst  do  all  things.  For 
'  ■  this  cause  they  were  anointed  with  oil":  and  indeed  it  was 
from  mercy  He  appointed  the  priesthood.  And  the  kings 
were  anointed  with  oil ;  and  would  one  praise  a  ruler,  he  can 
make  mention  of  nothing  so  becoming  him  as  mercy.  For 
pity  is  peculiar  to  power.  Consider  that  the  world  was 
established  by  pity",  and  then  imitate  thy  Lord.  The  mercy 
of  man  is  toward  his  neighbour,  but  the  mercy  of  the  Lord  is 

Ecclus.  upon  all  flesh.     How  over  all  flesh  ?    Whether  you   mean 

'     ■   sinners,  or  just  men,  we  all  need  the  mercy  of  God;    we  all 

enjoy  il,be  it  Paul,  be  it  Peter,  or  be  it  John.     Listen  to  their 

own  words,  for  there  is  no  need  of  mine.     For  what  says  this 

1  Tiin.  blessed  one?  Bui  I  obtained  mercy,  because  I  did  it  igno- 
rantly.     What  then,  was  there  afterwards  no  need  of  mercy  ? 

1  Coi.    Hear  what  he  says  again  ;  But  I  laboured  more  abundantly 
°'     '  than  they  all:  yet  not  I,  but  the  grace  of  God  which  icas  with 

Phil.  i,me.  And  of  Epaphroditus  he  says.  For  indeed  he  was  sick, 
nigh  unto  death ;  but  God  had  mercy  on  him  ;  and  not  on  him 
only,  but  on  me  also,  lest  I  should  have  sorrow  upon  sorrow. 

2  Cor.  1,  And  again  he  says.    We  were  pressed  out  of  measure  above 

'  ^'  strength,  insomuch  that  we  despaired  even  of  life.  But  we 
had  the  sentence  of  death  in  ourselves,  that  we  should  not 
trust  in  ourselves,  but  in  God,  ivho  delivered  us  from  such 

conjecture  of  Doiinai'us,  aa^ytii  fbrafyof,     in  the  Latin  version. 

'  idle'  which  makes  no  sense,  and  has         "  B. '  received  the  oil  for  a  symhol.' 

accordingly  been  translated   strmuus,         •  Comp.  Wisd.  1,  14;  11,  24. 


Mercy  of  God  to  Saints,  and  to  all  Creation.  49 

death'^,  yea,  and ivill deliver.   And  again,  And  I uas  delivered  Hom. 
out  of  the  mouth  of  the  lion  ;  and  the  Lord  shall  deliver  me. 


And  every  where  we  shall  find  him  boasting  of  this,  that  by  4,17.18. 
mercy  he   was  saved.     Peter  too  became  so  great,  because     (5) 
mercy  was  shewn  him.     Peter,  Peter,  Satan  hath  desired  to  Luke22, 
sift  thee  as  icheat ;  and  I  have  jJrayedfor  thee,  that  thyfaith^^'  ^^* 
fail  not.     John  too  became  so  great  through  mercy,  and  in 
short  all  the  Apostles.     For  listen  to  Christ  when  He  hints 
at  this,  and  says.  Ye  have  not  chosen  Me,  but  I  have  chosen  3 ohnio, 
you.      For  we  all  have  need  of  the  mercy  of  God,  as  it  is  ^^' 
written,  The  mercy  of  God  is  over  all  flesh  \   But  if  these  men 
needed  the  mercy  of  God,  what  should  one  say  of  the  rest? 
For  why,  tell  me,  doth  He  inake  the  sun  to  rise  on  the  evil 
and  the  good?     Did  He  withhold  the  rain  for  one  year,  would 
He  not  destroy  all?     And  what  if  He  caused  overwhelming 
rain?  what  if  He  rained  down  fire?  what  if  He  sent  flies? 
But  why  mention  I  these  things?  if  He  were  to  make  darkness 
at  once,  would  He  not  destroy  all  ?  if  He  were  to  shake  the 
earth,  would   not  all  perish?     It  is  now  seasonable  to  say, 
Wltat    is   man,    that    Thou    art  mindful    of  him?     WerePs.  8, 4. 
He   only   to   threaten    the   earth,    all    men    would   become 
one  tomb.    As  a  drop  of  tvater  from  the  bucket,  it  is  written,  Is.  40, 
so  are  the  nations  in  His  sight,  they  shall  be   counted  as 
very  small  dust,  as  the  turning  of  the  balance.     It  were  as 
easy  for  Him  to  destroy  all  things,  and  to  make  them  again, 
as  for  us  to  turn  the  balance.     He  then  who  has  such  power 
over  us,  and  sees  us  sinning,  and  yet  punishes  us  not,  how 
is  it  but  by  mercy  He  is  restrained?     Learn'  how  beasts  too 
exist  and  are  preserved  by  mercy :   Tlioii,  Lord,  shall  save  both  Ps.  36, 
man  and  beast.     He  looked  upon  the   earth,  and  filled  it^^* 
with  living  things.     And  wherefore  ?    For   thy    sake !    And 
wherefore  did  he  make  thee?  Was  it  not  through  His  good- 
ness ? 

There  nothing  better  than  oil ' !     It  is  the  cause  of  light 
both  here    and    there.       Then   shall  thy    light  break  forth  Is.  58, 
as  the  morning,  saith  the  Prophet,  if  thou  shewest  pity  upon  ^' 
thy  neighbour.     And  rightly  so.     For  as  natural  oil  affords 

1  Sav.  deaths,  B.  death.  '  B.     '  than     mercy,    O    Beloved !' 

'  Ecclus.   18,   13.  as  above.  Com-     which    may   be    right,    but   it    seems 

pare  Ps.  145,  9.  and  Job  4,  18.  better  to  keep  the  allusion  to  w^hat  has 

'  So  B.  and  Sav.  mar.  gone  before. 


60  The  merciful  man  shall  obtain  Mercy. 

Phil,  light  to  seafaring  men,  thus  here  doth  mercy  grant  us  a  great, 

— — '-  a  marvellous  light  on  earth.     Much  mention   doth  Paul  too 

Gal.  2,  make  of  this  mercy".     In  one  place  hear  him  say.  Only  that 

1  Cor.    ^'^  should  remember  the  poor.     And  in  another,  If  it  be 

16,4.     rneet  that  I  go  also.     And  in  every  place,  turn  where  you 

will,  ye  see  him  anxious  ahout  this  very  thing.     And  again, 

Tit.  3,    And  let  ours  also  learn  to  maintain  good  works.     And  again, 

Tit.  3     These  things  are  good  and  profitable  unto  men.     Listen  to 

^-  the  words  of  a  certain  one  which  saith,  Alms  do  deliver  from 

9.  death  ;  and  another,  If  Thou  takest  away  pity.  Lord,  Lord, 

Ps.  ISO,  ^j^^  shall  stand;  and  it  is  written  %  If  Thou  enterest  intojudg- 

Ps.  \\Z,ment  with  thy  servant;  another  saith,  A  great  thing  is  man, 

Prov.     ^'^^^  ^'^  honourable  thing  is  a  merciful  man.     For  this  is 

20,  6-     the  true  character  of  man,  to  be  merciful,  yea  rather  the  cha- 
LXX. 

racter  of  God,  to  shew  mercy.     Dost  thou  see,  how  strong  is 

the  mercy  of  God?  This  made  all  things,  this  formed  the 
world,  this  made''  the  angels,  it  was  through  mere  goodness \ 
For  this  cause  too  He  threatened  hell,  that  we  may  attain 
unto  the  kingdom,  and  through  mercy  we  do  attain  unto  the 
kingdom.  For  wherefore,  tell  me,  did  God,  being  alone, 
create  all  things?  was  it  not  through  goodness?  was  it  not 
through  love  to  men  ?  If  you  ask  why  such  and  such  things 
are,  you  will  always  find  your  answer  in  Goodness.  Where- 
fore let  us  shew  mercy  to  our  neighbours,  that  mercy  may  be 
shewn  to  us.  These  acts  of  mercy'  we  shew  not  so  much 
to  them,  as  lay  up  for  ourselves  against  That  Day.  When  the 
flame  of  fire  shall  be  great,  this  mercy  is  that  which  will 
quench  the  fire,  and  bring  light  to  us.  Thus  by  this  means 
shall  we  be  freed  from  the  fire  of  hell.  For  whence  will  God*" 
be  compassionate  and  shew  mercy  ?  Does  not  mercy  come  of 
love  ?  Nothing  incenses  God  so  much  as  to  be  pitiless.  "  A 
man  was  brought  to  him  who  owed  him  ten  thousand  talents, 
and  he  was  moved  with  compassion,  and  forgave  him.  And 
there  were  owing  to    that  man    from  his  fellow   servant   a 

"  al.  '  oil.'    The  («<)  and  (i)  are  con-  14,  13.  Horn.  xxv.  Tr.  p.  425.  note  g  ; 

stantly  interchanged  in   Mss.  and  per-  and  on  Matt.  25.  Horn.  Ixxviii.  init.  also 

haps  differed  little  in  sound.  Horn,  on  Stat.  vi.  Tr.  p.   130.  note  c. 

*  B.  '  enter  not'  as  in  text.  He  may  mean  here  to  distinguish  the 
y  B.    appointed     (to     their    several  fire  of  Hell,  from   which   we  may  be 

charges.)  freed,  from  that  which  is  to  rage,  but 

•  B.  has  not  this  clause.  to  be  quenched. 

»  al.  This  oil;  see  note ;  and  on  Rom.         *>  So  B.    Sav.  om.  '  God.' 


God  neither  avenges  nor  forgives  the  revengeful.        51 

hundred  pence,  and  he  caught  him  by  the  throat.     Therefore   Hom 

the  Lord  delivered  him  to  the  tormentors,  till  he  should  pay 1- 

what  was  due."  Let  us  on  hearing  this  be  merciful  to  those 
who  are  our  debtors  in  money  or  in  sins.  Let  no  one  remem- 
ber evils,  except  he  wishes  to  punish  himself.  For  if  you 
foi'give  him  not,  you  act  unjustly  not  so  much  toward  him  as 
yourself  ^  If  thou  takest  vengeance  on  him,  God  will  not 
avenge;  if  thou  lettest  him  go,  He  will  either  avenge  thee,  or 
remit  thy  sins.  And  how,  if  thou  forgivest  not  thy  neighbour, 
dost  thou  seek  that  kingdom  ?  Lest  this  should  happen  to 
us,  let  us  forgive  all,  (for  it  is  ourselves  that  we  pardon,)  that 
God  may  forgive  us  our  trespasses,  and  so  we  may  obtain 
the  good  things  which  are  in  store,  through  the  grace  and 
lovingkindness,  &c. 

'^  So  B.  Sav.  you  annoy  him  not  so  much  as  you  injure  yourself. 


£  2 


HOMILY     V. 


^iTU, 


Phil.  ii.  1 — 4. 

I/  there  he  therefore  any  consolation  in  Christ,  if  any  com- 
fort of  love,  if  any  fellowship  of  the  Spirit,  if  any  bowels 
and  mercies,  fulfil  ye  my  Joy,  that  ye  be  likeminded, 
having  the  same  love,  being  of  one  accord,  of  one  mind. 
Let  nothing  be  done  through  strife  or  vainglory :  but  in 
lowliness  of  mind  let  each  esteem  other  better  than  them- 
selves. Look  not  every  man  on  his  own  things,  but  every 
man  also  on  the  things  of  others. 

(1)  J'here  is  nothing  better,  there  is  nothing  more  affectionate, 
^nk-  tlian  a  spiritual  teacher;  such  an  one  surpasses'  the  kindness 
of  any  natural  father.  For  consider,  how  this  holy  one 
entreats  the  Philippians  concerning  the  things  which  were  to 
their  own  advantage.  What  says  he,  in  exhorting  them  con- 
cerning concord,  that  cause  of  all  good  things?  See  how 
earnestly,  how  vehemently,  with  how  much  sympathy  he 
speaks,  If  there  be  therefore  any  consolation  in  Christ,  that 
B.  one  is,  if  ye  have  any  comfort  in  Clmst,  as  if  he^  had  said.  If 
thou  makest  any  account  of  me,  if  thou  hast  any  care  of  me, 
if  thou  hast  ever  received  good  at  my  hands,  do  this.  This 
mode  of  earnestness  we  use  when  we  claim  a  matter  which 
we  prefer  to  every  thing  else.  For  if  we  did  not  prefer  it  to 
every  thing,  we  should  not  wish  to  receive  in  it  our  recompense, 
and  acknowledge  that  by  it  all  affection  is  shewn.  We  indeed 
remind  men  of  our  carnal  claims ;  for  example,  if  a  father 
were  to  sa}'  to  his  son,   If  thou  hast  any  reverence  for  thy 


St.  Paul  it'oulcl  be  repaid  by  their  mutual  love.         53 

father,  if  any  remembrance  of  my  care  in  nourishing  ihec,   Hom. 

if  any  affection  towards  me,  if  any  memory  of  the  honour  thou  '■ — 

hast  received  of  me,  if  any  of  my  kimhiess,  be  not  at  enmity 
with  thy  brother ;  that  is,  for  all  those  things,  this  is  what  I  ask 
in  return.     . 

But  Paul  does  not  so,  for  he  calls  to  our  remembrance  no 
carnal,  but  all  of  them  spiritual  benefits.  And  what  he  says 
is  this.  If  ye  will  give  me  any  consolation  in  my  tempt- 
ations, and  encouragement  in  Christ,  if  any  comfort  of  love,  if 
ye  will  shew  any  communion  in  the  Spirit,  if  ye  have  any 
bowels  and  mercies,  fulfil  ye  my  joy.  If  any  bowels  and 
mercies.  Paul  speaks  of  the  concord  of  his  disciples  as 
mercy  towards  himself,  thus  shewing  that  the  danger  was  ex- 
treme, if  they  were  not  of  one  mind.  If  I  can  obtain  con- 
solation from  you,  if  I  can  obtain  any  comfort  from  your  love, 
if  I  can  communicate  with  you  in  the  Spirit,  if  I  can  commu- 
nicate with  you  in  the  Lord,  if  I  can  find  mercy  and  pity  at 
your  hands,  shew  by  your  love  the  return  of  all  this.  All  this 
have  1  gained,  if  ye  love  one  another. 

Ver.  2.  Fulfil  ye  my  joy. 

That  the  exhortation  might  not  seem  to  be  made  to  people 
who  were  still  deficient,  see  how  he  says  not,  "  Cause  me  to 
rejoice,"  h\xi  fulfil  my  joy ;  that  is,  Ye  have  begun  to  plant 
it  in  me,  ye  have  already  given  me  some  portion  of  peaceful- 
ness ',  but  I  desire  to  arrive  at  its  fulness  ?  Say,  what  wouldest  'ri  (P.. 
thou  ?  that  we  deliver  thee  from  dangers .'  that  we  supply  J°"j/J, 
somewhat  to  thy  need }  Not  so,  but  that  ye  be  like-minded., 
having  the  same  love,  in  which  ye  have  begun,  beiny  of  one 
accord,  of  one  mind.  Oh  how  often  does  he  repeat  the  same 
thing  by  reason  of  his  great  affection !  That  ye  he  like- 
minded,  he  says,  yea  xaXhex,  that  ye  be  of  one  mind.  For 
this  he  means  by  saying,  as  he  proceeds,  of  one  mind,  which 
is  more  than  of  a  like  mind. 

Having  the  same  love.  That  is,  let  it  not  be  simply  in 
faith  alone,  but  in  all  other  things ;  for  there  is  such  a  thing 
as  to  be  like-minded,  and  yet  not  to  have  love.  Having  the 
same  love,  that  is,  love  and  be  loved  alike ;  do  not  thou  enjoy 
much  love,  and  shew  less  love  to  others,  so  as  to  be  covetous 
even  in  this  matter ;  and  though  there  be  that  do  this,  yet 
do  not  thou  sufi'er  it  in  thyself.    Of  one  accord^,  he  adds,  ihai^  <rvy.->^v- 


54  Davger  of  vain-glory .     True  lowliness  what. 

Phil,  is,  with  one  soul,  deeming  the  bodies  of  all  to  be  your  own, 

— 2—^  not  in  substance,  for  that  is  impossible,  but  in  purpose  and 

intention.     Let  all  things  proceed  as  from  one  soul.      What 

means  of  one  accord  i    He  shews  when  he  says  of  one  mind. 

i^javfljMa,  Lg^-  your  mind '  be  one,  as  if  from  one  soul. 

which  IS  •'  7  /. 

the  act       Ver.  3.  Let  nothing  be  done  through  strife. 
soul  -^^  finally  demands  this  of  them,  and  tells  them  the  way 

how  this  may  be.  Let  nothing  be  done  through  strife  or 
vain-glory.  This,  as  I  always  say,  is  the  cause  of  all  evil. 
Hence  come  fightings  and  contentions.  Hence  come  en- 
vyings  and  strifes.  Hence  it  is  that  love  waxes  cold,  when 
we  love  the  praise  of  men,  when  we  are  slaves  to  the  honour 
which  is  paid  by  the  many,  for  it  is  not  possible  for  a  man 
to  be  the  slave  of  praise,  and  to  be  a  true  servant  of  God. 
How  then  shall  we  flee  vain-glory  ?  for  thou  hast  not  yet 
told  us  the  way.     Listen  then  to  what  follows. 

But  in  lowliness  of  mind  let  each  esteem  other  better  than 

ffvyx^i-  himself  Oh  how  full  of  true  wisdom,  how  universal  a  gathering- 

word  of  our  salvation  is  the  lesson  he  has  put  forth  1     If  thou 

feelest,  he  means,  that  another  is  greater  than  thyself,  and 

persuadest  thyself  so,  yea  more,  if  thou  not  only  sayest  it, 

but  art  fully  persuaded  of  it,  then  thou   assignest  him  the 

*Ben.    honour,  and  if  thou  assignest  him  the  honour^,  thou  wilt  not 

and  if'    ^^  displeased  at  seeing  him  honoured  by  another.     Do  not 

&f-        then  think  him  simply  greater  than  thyself,  but  better',  which 

ix^uy.      is  ^  ^sry  great  superiority,  and  thou  wilt  not  think  it  strange 

^'^-         nor  be  pained  thereby,  if  thou  seest  him  honoured.     Yea 

though  he  treat  thee  with  scorn,  thou  wilt  bear  it  nobly,  for 

thou  hast  esteemed  him   greater  than  thyself     Though  he 

^B.'thou  revile  thee,  thou  wilt  submit.     Though  he  treat  thee  ill*, 

en  fn°    thou  wilt  bear  it  in  silence.     For  when  once  the  soul  is  fully 

of.'         persuaded  that  he  is  greater,  it  falls  not  into  anger  when  it  is 

ill-treated  by  him,  nor  yet  into  envy,  for  no  one  would  envy 

those  who  are  very  far  above  himself,  for  all  things  are  put  to 

the  account  of  his  excellence. 

(2)         Here  then  he  instructs  the  one  party  to  be  thus  minded. 

But  when  he  too,  who  enjoys  such  honour  from  thee,  is  thus 

affected  toward  thee,  consider  what  a  double  wall  there  is 

erected  of  inofl'ensiveness;  for  when  thou  esteemest  him  thus 

worthy  of  honour,  aud  he  thee  likewise,  no  painful  thing  can 


A  broken  spirit.     Joseph^s  humilHy.  55 

possibly  arise,  for  if  this  conduct  when  shewn  by  one  is  suffi-   Hom. 

cieut  to   destroy  all  strife,  who  shall  break  down  the  safe- : 

guard,  when  it  is  shewn  by  both  ?  Not  even  the  devil  himself. 
The  defence  is  threefold,  and  fourfold,  yea  manifold,  for 
humility  is  the  cause  of  all  good;  and  that  you  may  learn  this, 
listen  to  the  prophet,  saying.  For  Thou  desirest  not  sacrifice,  Ps.  5i, 
else  would  I  give  it:  Thou  delightest  not  in  burnt  offering.  ' 
The  sacrifices  of  God  are  a  broken  spirit,  a  broken  and  a 
contrite  heart,  0  God,  Thou  ii-ilt  not  despise.  He  does  not 
require  simply  humility,  but  an  excess  of  humility.  As  in 
the  case  of  bodily  substances,  that  which  is  broken  will  not 
rise  against  that  which  is  solid,  but,  how  many  ills  soever  it 
may  suffer,  will  perish  itself  rather  than  attack  the  other,  so 
too  the  soul,  even  if  constantly  suffering  ill,  will  choose 
rather  to  die,  than  to  avenge  itself  by  attack. 

How  long  shall  we  be  puffed  up  thus  ridiculously?  For  Moral. 
as  we  laugh,  when  we  see  children  drawing  themselves  up, 
and  looking  haughty,  or  when  we  see  them  picking  up 
stones  and  throwing  them,  thus  too  is  the  haughtiness  ^  i  ia-«y«« 
of  men,  the  offspring  of  a  puerile  intellect,  and  an  unformed 
mind.  Why  are  earth  and  ashes  proud }  Art  thou  high- 
minded,  O  man.?  and  why.?  tell  me  what  is  the  gain.? 
Whence  art  thou  highminded  against  those  of  thine  own 
kind  ?  Dost  not  thou  share  the  same  nature  ?  the  same 
life  ?  Hast  not  thou  received  like  honour  from  God .?  But 
thou  art  wise  .?  Thou  oughtest  therefore  to  be  thankful,  not  to 
be  puffed  up.  Haughtiness  is  the  first  act  of  ingratitude,  for 
it  denies ''  the  gift  of  grace.  He  that  is  puffed  up,  is  puffed 
up  as  if  he  had  excelled  by  his  own  strength,  and  he  who 
thinks  he  has  thus  excelled  is  ungrateful  toward  Him  who 
bestowed  that  honour.  Hast  thou  any  good .?  Be  thankful 
to  Him  who  gave  it.  Listen  to  what  Joseph  said,  and  what 
Daniel.  For  when  the  king  of  Egypt  sent  for  him  from  the 
prison,  and  in  the  presence  of  all  his  host  asked  him  con- 
cerning that  matter  in  which  the  Egyptians  who  were  most 
learned  in  these  things  had  forsaken  the  field,  when  he  was  on 
the  point  of  being  exalted  over  all,  and  of  appearing  wiser  than 
the  astrologers,  the  enchanters,  the   magicians,  and  all  the 

^  Lit.  '  takes  away,'  i.  e.  takes  the  credit  from  the  Giver. 


56  Joseph  and  Daniel  gave  God  the  glory  of  all. 

Phil,  wise  men  of  those  times,  and  that  from  captivity  and  servitude, 
_^'-^  and  he  but  a  youth,  (and  his  glory  was  thus  greater,  for  it  is 
not  the  same  thing  to  shine  when  known,  and  contrary  to 
expectation,  so  that  its  being  unlooked  for  rendered  him  the 
more    admirable ;)    what  then   did   he   say,   when  he  came 
before  Pharaoh  ?     Was  it,  '  Yea,  I  know  the  dream?'    Not 
so,  but  what?    When  no  one  urged  it  on  him,  he  said  from 
his  own  excellent  spirit.   Do  not  interpretations  belong  to 
God'f     Behold  he  straightway  glorified  his  Master,  where- 
fore he  himself  was  also  glorified.     And  this  is  no  slight  step 
to  glory.     For  that  God  had  revealed  it  to  him  was  a  far 
greater  thing  than  if  he  had  excelled  himself.     Moreover,  he 
hence  shewed  that  his  words  were  worthy  of  credit,  and  this 
was  a  very  great  proof  that  God  was  with  him.     There  is  no 
Rom.  4,  one  thing  so  good,  as  to  be  the  friend  of  God.     For  if,  says 
^'jbra-  t^6  Scripture,  he  ^  were  justijied  by  trorks,  he  hath  tchereof 
ham       to  glory,  but  not  before   God.     For   if  he    who    has  been 
vouchsafed    grace   maketh    his   boast   in    God,    that   he    is 
loved  of  Him,  because  his  sins  are   forgiven,  he  too  that 
worketh  hath  whereof  to  boast,  but  not  before  God,  as  the 
other;  (for  this  very  thing'  is  a  proof  of  our  excessive  weak- 
ness ;)  he  who  has  received  wisdom  of  God,  how  much  more 
admirable  is  he  ?     He  glorifies  God,  and  is  glorified  of  Him, 
1  Sam.  for  He  says,  them  that  honour  3Ie,  I  trill  honour. 
2)  30.         Again,  listen  to  him  who  descended  from  Joseph,  than  whom 
Ezek.     no  one  was  wiser      Art  thou  wiser  ^,    says  he,  than  Daniel  ? 
28,  3.     -pj^jg  Daniel  then,  when  all  the  wise  men  that  were  in  Babylon, 
and  the  astrologers  moreover,  the  prophets,  the  magicians,  the 
enchanters,  yea  when  the  whole  of  their  wisdom  was  not  only 
coming  to  be  convicted,  but  to  be  wholly  destroj^ed,  (for  their 
being  destroyed  was  a  clear  proof  that  they  had  deceived  be- 
fore,) this  Daniel  coming  forward,  and  preparing  to  solve  the 
king's  question,  does  not  take  the  honour  to  himself,  but  first 
Dan.  2,  ascribcs  the  whole  to  God,  and  says.  But  as  for  me,  0  king, 
'^^-        it  is  not  revealed  to  me  for  any  wisdom  that  I  have  beyond  all 
ib.  46.    men.     And  the  King  worshipped  him,  and  commanded  that 

«  Gen.  40,  8.    This  he  said   to  the  ^  He  may  mean  our  boasting  of  sucA 

baker  and  cupbearer  in  prison,  but  he  things  as  we  do,  or  the  fact  that  our 

also   said   to  Pharaoh,  It  is  not  in  me :  goodness  extends  not  to  God. 

God  shall  give  Pharaoh  an  ansii'er  of  «  E.   V.  Thmi  art,  but  the  sentence 

pence,  c.  41,  18.  is  of  an  ironical  turn. 


TJie  Apostles  unassuming.     Meanness  exemplijied.     57 

they  should  offer  an  oblation.     Seest   thou   his  humility?  Hom. 
seest  thou  his  excellent  spirit?    seest  thou  his  habit  of  lovvli-  — 1. 
ness  ?    Listen  also  to  the  Apostles,  saying  at  one  time,  Why  Acts  3, 
look  ye  so  earnestly  on  us,  as  though  hy  our  own  power  or 
holiness  we  had  made  this  man  to  walk  ?    And  again.  We  ^5'^^  ^'*' 
also  are  men  of  like  passions  tvith  you.     Now  if  they  thus 
refused  the  honours  paid  them,  men  who  by  reason  of  the 
humility  and  power  of  Christ  wrought  greater  deeds  than 
Christ,  (for  He    says,    He   that    believeth   in    Me   shall   do  John  14, 
greater  works  than  those  that  I  do,)  shall  not  we  wretched 
and  miserable  men  do  so,  who  cannot  even  beat  away  gnats*", 
much  less  devils  ?    who  have  not  power  to  benefit  a  single 
man,  much  less  the  whole  world,  and  yet  think  so  much  of 
ourselves  that  the  devil  himself  is  not  like  us  ? 

There  is  nothing  so  foreign  to  a  Christian  soul  as  haugh-     (3) 
tiness.     Hauohtiness,  I  say,   not  boldness  nor  courage,  for 
these  are  congenial.     But   these    are   one    thing,  and    that 
another;  so  too  humility  is  one  thing,  and  meanness,  flattery, 
and  adulation,  another. 

I  will  now,  if  you  wish,  give  you  examples  of  all  these 
qualities,  for  these  things  which  are  contraries,  seem  in  some 
way  to  be  placed  near  together,  as  the  tares  to  the  wheat, 
and   the    thorns   to  the   rose,  so    that  babes    will  easily  be 
deceived,  while  they  who  are  men  in  truth,  and  are  skilled  in 
spiritual   husbandry,  know  how  to  separate  what  is  really 
good  from  the  bad.     Let  me  then  lay  before  you  examples 
of  these  qualities  from  the  Scriptures.     What  is  flattery,  and 
meanness,   and   adulation?     Ziba   flattered'   David   out   of 2  Sam. 
season,  and  falsely  slandered  his  master.     Much  more  did  g^^:  j^j^"^* 
Ahitophel  flatter  Absalom.     But  David  was  not  so,  but  he  17,  1-4. 
was  humble,  for  the  deceitful  are  flatterers,  as  the  magicians 
are,  when  they  say,  O  king,  live  for  ever.  v.  Dan. 

We  shall  find  much  to  exemplify  this  in  the  Acts  of  St.  ^'  *• 
Paul.     Wlien  he  disputed  with  the  Jews  he  did  not  flatter 
them,  but  was  humble-minded,  (for  he  knew  how  to  speak 
boldly,)  as  when  he  says.  Men  and  brethren,  though  I  have  \.  Acts 

28,  17. 

h  This  hyperbolical  expression  may  '  Compare  2  Sam.  19,  26.  He  means 

have  a  moral  meaning  with  respect  to  that    Ziba   had    recourse  to   unworthy 

petty  annoyances  ;    and  in  allusion  to  means  of  winning  David's  favour.   And 

the   fan  used  in  the  Holy    Eucharist,  that    Ahitophel    was    ready    to    serve 

Goar.  p.  76.   Bingham  xv.  c.  3.  §.  6.  Absalom  from  selfish  motives. 


58    Examples  of  Humility,  Courage,  Meanness,  Audacity. 

Phil,  committed  nothing  against  the  people,  or  customs  of  our 

— 'fathers,  yet  was  I  delivered  prisoner  from  Jerusalem. 

That   these   were  the    words  of  humility,  listen  how  he 
V.  Acts  rebukes  them  in  what  follows,  Well  spake  the  Holy  Ghost, 
ib.'26.    Hearing  ye  shall  hear.,  and  shall  not  understand,  and  seeing 
ye  shall  see,  and  not  ])erceive. 

Seest  thou  his  courage?     Behold  also  the  courage  of  John 
Mark     the  Baptist,  which  he  used  before  Herod;  when  he  said,  //  is 

6    18 

1  'bro-     ^^^^i  lawful  for  thee  to  have  thy  brother^  Philip's  wife.     This 
ther's     „.as  boldness,  this  was  courage.     But  not  so  the  words  of 

wife.        oi  •         •  • 

2  "Sam.   Shimei,  when  he  said.  Come  out,  thou  bloody  man,  and  yet  he 

'  '•     too  spake  with  boldness;  but  this  is  not  courage,  but  audacity, 
and   insolence,  and    an  unbridled  tongue.     Jezebel  too  re- 
proached Jehu,  when  she  spoke  of  the  slayer  of  his  master'', 
but  this  was  audacity,  not  boldness.     Elias  too  reproached, 
1  Kings bQt   this  was  boldness  and  courage;     /  have  not  troubled 
Israel,  but  thou  and  thy  fathefs  house.     Again,  Elias  spake 
ib.  21.    with  boldness  to  the  whole  people,  saying,  How  long  tcill  ye 
■  go  lame  on  both  your  thighs  ?     Thus  to  rebuke  was  boldness 
and  courage.     This  too  the  prophets  did,  but  that  other  was 
audacity. 

Would  you  see  words  both  of  humility  and  of  freedom', 
^Cor.4,  lij^tgj-j  to  St.  Paul,  saying.  But  icilh  me  it  is  a  very  small 
thing  tha.t  I  should  be  judged  of  you,  or  of  man'' s  Judgment ; 
yea,  I  judge  not  mine  own  self.  For  I  know  nothing  by 
^CoT.6,)jiygg/j'^  ygf  djji  J  not  hereby  justified.  This  is  of  a  spirit  that 
becomes  a  Christian;  and  again.  Dare  any  of  you,  having  a 
matter  against  another,  go  to  law  before  the  unjust,  and  not 
be/ore  the  saints  ? 

Would  you  see  the  flattery  of  the  foolish  Jews?  listen  to 
Jolini9,  them,  saying,  We  have  no  king  but  Ccesar.  Would  you  see 
2Cor.4,hiiutiility  ?  listen  to  Paul  again,  when  he  says,  For  we 
^-  preach  not  ourselves,  but  Christ  Jesus  the  Lord,  and  ourselves 
your  servants  for  Jesus''  sake.  Would  you  see  flattery  and 
1  Sam.  audacity?  Audacity  in  the  case  of  Nabal,  and  fattery  in 
ii'  *  that  of  the  Ziphites?  How  the  one  reviled,  and  how  the  other 
23^2o'  ^"  piii'pose  betrayed  David  ?  Would  you  see  the  icisdom  of 
1  Sam'.  David,  which  was  not  flattery,  how  he  gat  Saul  into  his  power, 

26,  5- 

12.  k  2  Kings  9,  31.  Had  Zimri peace         '  Sav.  in  text.  '  of  servility,'  which 

w/io  slew  his  master  ?  does  not  suit  the  next  quotation  so  well. 


How  to  distinguish  between  such  qualities.  59 

and  yet  spared  him  ?     Would  you  see  the  flattery  of  those  Hom. 

who  murdered  Mephibosheth ",  whom  David  slew  ?     In  fine, ^- 

and  to  sum  up  all,  audacity  is  shewn  when  one  is  enraged, 
and  insults  another  for  no  just  cause,  either  to  avenge  himself, 
or  from  unjust  excitement;  but  boldness  and  courage  are 
when  we  dare  to  face  perils  and  deaths,  and  despise  friend- 
ships and  enmities  for  the  sake  of  what  is  pleasing  to  God. 
Again,  flattery  and  meanness  are  when  one  courts  another  not 
for  any  right  end,  but  hunting  after  some  of  the  things  of  this 
life;  but  humility,  when  one  does  this  for  the  sake  of  things 
pleasing  to  God,  and  descends  from  his  own  proper  station 
that  he  may  perform  something  great  and  admirable.  If 
we  know  these  things,  happy  are  we  if  we  do  them.  For 
to  know  them  is  not  enough.  For  Scripture  says.  Not  the  Uom.  2, 
hearers  of  the  laiv,  but  the  doers  of  the  law  shall  be  justified.  ^^' 
Yea,  knowledge  itself  condemneth,  when  it  is  without  action 
and  deeds  of  virtue.  Wlierefore  that  we  may  escape  the 
condemnation,  let  us  follow  after  the  practice,  that  we  may 
obtain  those  good  things  that  are  promised  to  us  by  the 
grace  and  love  of  our  Lord  Jesus  Christ. 


"  2  Sam.  4,  8.  So  some  copies  of  LXX,  for  Ishbosheth. 


HOMILY     VI. 


Phil.  ii.  5—8. 

Let  this  mind  be  in  you,  which  was  also  in  Christ  Jesits: 
Who,  being  in  the  form  of  God,  thought  it  not  robbery  to 
be  equal  with  God:  but  made  Himself  of  no  reputation, 
and  took  upon  Him  the  form  of  a  servant,  and  was  made 
in  the  likeness  qf  men:  and  being  found  in  fashion  as  a 
man.  He  humbled  Himself,  and  become  obedient  unto 
death,  even  the  death  of  the  cross. 

(1)         Our  Lord  Jesus  Christ,  when  exhorting  His  disciples  to 

great  actions,  places  before  them  Himself,  and  the  Father,  and 

Matt. 5,  the  Prophets,  as  examples;  as  when  He  says,  For  thus  they 

Luke  6  did  unto  the  Prophets  which  ivere  before  you;  and  again,  If  they 

23.        have  persecuted  Me,  they  will  also  persecute  you ;  and.  Learn 

20.       ^  of  Me,  for  I  atn  meek;  and  again.  Be  ye  merciful,  as  your 

Matt.    Pather  which  is  in  heaven  is  merciful.     This  too  the  blessed 

11,29.  .  .  -^         ^ 

Luke  6,  Paul  does;  in  exhorting  them  to  humility,  he  brings  forward 

Christ.     And  he  does  so  not  here  only,  but  also  when  he 

discourses  of  love  towards  the  poor,  he  speaks  in  this  wise. 

2  Cor.  8,  For  ye  know  the  grace  of  our  Lord  Jesus  Christ,  that  though 

He  was  rich,  yet  for  our  sakes  He  became  poor.     Nothing 

rouses  a  great  and  philosophic  soul  to  the  performance  of 

good  works,  so  much  as  learning  that  in  this  it  is  likened  to 

God.     What  encouragement  is  equal  to  this  ?     None.     This 

Paul  well  knowing,  when  he  would  exhort  tliem  to  humility, 

first  beseeches  and  supplicates  them,  then  to  awe "  them  he 

'  ifTQi^Tixut,  usually  to  shame,  here     sentiug  to   them  the    presence   of  the 
rather  to  make  serious,  i.   e.  by  repre-     Holy  Spirit.     See  Phil.  ii.  12,  13. 


One  Text  of  St.  Paul  overthrows  numerous  Heresies.    61 

says,  That  ye  standfast  in  one  Spirit ;  he  says  also,  that  it  is  Hom. 
to  them  an  evident  token  of  perdition,  but  to  you  of  salva- 1_ 


Hon.     And  last  of  all  he  says  this.  Let  this  mind  be  in  you,  P^n.  i, 
which  was  also  in  Christ  Jesus,  Who,  being  in  the  form  Q/"phii.  2, 
God,  thought  it  not  robbery  to  be  equal  with  Qod,  but  made  ^—'^• 
Himself  of  no  reputation,  and  took  upon  Him  the  form  of  a 
servant.     Attend,  I  entreat  you,  and  rouse  yourselves,  for  as 
a  sharp  two-edged  sword,  wheresoever  it  falls,  though  it  be  Heb.  4, 
among  ten  thousand  phalanxes,  easily  cuts  through  and  de-  j^^^  ^ 
stroys,  because  it  is   sharp  on  every  side,  and  nought  can  16. 
bear  its  edge;  so  are  the  words  of  the  Spirit.     For  by  these 
words  he  has  laid  low  the  followers  of  Arius  of  Alexandria, 
of  Paul  of  Samosata,  of  Marcellus  of  G  alatia,  of  Sabellius  the 
Libyan,  of  Marcion  that  was  of  Pontus,  of  Valentinus,  of 
Manes,  of  Apollinarius  of  Laodicea,  of  Photinus,  of  Sophro- 
nius,  and,  in  one  word,  all  the  heresies.     Rouse  yourselves 
then  to  behold  so  great  a  spectacle,  so  many  armies  falling 
by  one  stroke,  lest  the  pleasure  of  such  a  sight  should  escape 
you.     For  if  when  chariots  contend  in  the  horse  race  there  is 
nothing  so  pleasing  as  when  one  of  them  dashes  together  *» 
and  overthrows  whole  chariots  with  their  drivers,  and  after 
throwing  down  many  with  the  charioteers  that  stood  thereon, 
drives  by  alone  towards  the  goal,  and  the  end  of  the  course, 
and  amid  the  applause  and  clamour  which  rises  on  all  sides 
to  heaven,  with  coursers  winged  as  it  were  by  that  joy  and 
that   applause,    sweeps  over   the   whole    ground ;    will   not 
the  pleasure  be  much  greater  here,  when  by  the  grace  of  God 
we  overthrow  at  once  and  in  a  body  the  combinations  and 
devilish  machinations  of  all  these  heresies  together  with  their 
charioteers  ? 

And  if  it  seem  good  to  you,  we  will  first  arrange  the 
heresies  themselves  in  order.  Would  you  have  them  in  the 
order  of  their  impiety,  or  of  their  dates?  Let  us  take  the 
order  of  time,  for  it  is  difficult  to  judge  of  the  order  of  their 
impiety.  First  then  let  Sabellius"  the  Libyan  come  forward. 
What  does  he  assert  ?  that  the  Father,  Son,  and  Holy  Spirit, 


b  B.     and    Sav.    mar.     irwyx^ouirai ,         <=  See  Euseb.   vii.  6.  his  heresy  had 

which  seems  better  than  *gaw<7-a;, 'dashes  been  held  before   by   Praxeas,  he  was 

against,'  but  the  latter  suits  the  illus-  himself  later  than  Marcion. 
tration. 


G2        The  '  Form  of  God'  implies  Divine  Personality. 

Phil,  are  mere  names  given  to  one  Person.  Marcion""  of  Pontus 
'  says,  that  God  the  Creator  of  all  things  is  not  good,  nor  the 
Father  of  our  Lord  Jesus  Christ,  but  that  there  is  another 
righteous  One%  and  that  the  Son  did  not  take  flesh  for  us. 
Marccllus',  and  Photinus^,  and  Sophronius  assert,  that  the 
Word  is  an  energy,  instead  of  a  substance,  and  that  this  energy 
dwelt  in  Him  who  was  of  the  seed  of  David,  and  not  a  personal 
substance. 

Arius  confesses  indeed  the  Son,  but  only  in  word ;  for  he 
says  that  He  is  a  creature,  and  much  inferior  to  the  Father, 
and  others  say  that  He  has  not  a  soul.  Seest  thou  the  cha- 
riots standing  ?  See  then  their  fall,  how  he  overthrows  them 
all  together,  and  with  a  single  stroke.  How  then  does  he 
throw  them  down  ?  Let  the  same  mind  he  in  you,  he  says, 
which  was  in  Christ  Jesus,  who  being  in  the  form  of  God, 
thought  it  not  rohhery  to  he  equal  with  God.  By  this  Paul*" 
of  Samosata  has  fallen,  and  Marcellus,  and  Sabellius.  For 
he  says,  Being  in  the  form  of  God.  If  in  the  form,  how 
sayest  thou,  O  wicked  one,  that  He  took  His  origin  from 
Mary,  and  was  not  before  ?  and  how  again,  that  He  was  an 
energy?  For  it  is  written,  being  in  the  form  of  God,  He  took 
the  form  of  a.  servant.  Tell  me,  the  form  of  a  servant,  is  it 
the  energy  of  a  servant,  or  the  nature  of  a  servant  ?  Thou 
wilt  say,  "  Truly  the  nature  of  a  servant."  Thus  too  the  form 
of  God,  is  the  nature  of  God,  and  therefore  not  an  energy. 
Behold  Marcellus  of  Galatia,  Sophronius  and  Photinus  have 
fallen. 
(2)  Behold  Sabellius  too.  It  is  written.  He  thought  it  not 
robbery  to  he  equal  with  God.  Now  equality  is  not  predi- 
cated, where  there  is  but  one  person,  for  that  which  is  equal 
hath  somewhat  to  which  it  is  equal.  Seest  thou  not  the 
substance  of  two  Persons,  and  not  empty  names  without 
things  ?  Hearest  thou  not  the  eternal  pre-existence  of  the 
Only -begotten }  And  thus  much  against  these. 

Lastly,  What  shall  we  say  against  Arius',  who  asserts  the 
Son  is  of  a  different  substance  ?  Tell  me  now,  what  means, 
He  took  the  form  of  a  servant  ?  it  means,  He  became  Man. 

<*  Euseb.  iv.  11.  Tertullian  wrote  a         e  Theodoret.  v.  11. 
treatise  against  him.  •■  Euseb.  vii.  27 — 30. 

•  Tert.  adv.  Marc.  i.  6.  *  See  St.  Ath.  Disc.  i.  c.  \\.  §.  4. 

f  Theod.  ii.  6.  8.  Socr.  ii.  19,  20.  Tr.  p.  237. 


No  unequal  Divinity  found  in  Scripture.  63 

Wherefore  being  in  the  form  of  God,  He  was  God.     For  Hom. 
one  form  and  amoiher  form  is  named,  if  the  one  be  true,  the '— 


other  is  also.  The  form  of  a  servant  means,  Man  by  nature, 
wherefore  the  form  of  God  means,  God  by  nature.  And  he 
not  only  bears  record  of  this,  but  of  His  equality  too,  as 
St.  John  also  doth,  and  that  He  is  in  no  way  inferior  to  the 
Father,  for  he  saith.  He  thought  it  not  a  thing  to  seize^,  tok*"?- 
be  equal  with  God.  Now  what  is  their  wise  reasoning  ?  Nay,'**' 
say  they,  he  proves  the  very  contrary ;  for  he  says,  that, 
bei?ig  in  the  form  of  God,  He  seized  not  equality  with  God. 
Now  if  He  were  God,  how  was  He  able  to  seize  upon  it  f 
and  is  not  this  without  meaning?  Who  would  say  that  one, 
being  a  man,  seized  not  on  being  a  man  ?  for  how  would  any 
one  seize  on  that  which  he  is  ?  No,  say  they,  but  he  means 
that  being  a  lesser  God,  He  seized  not  upon  being  equal 
to  the  great  God,  Who  was  greater  than  He.  Is  there  then 
a  great  and  a  lesser  God  ?  And  do  ye  bring  in  the  doctrines  of 
the  heathens  to  those  of  the  Church  ?  With  them  there  is  a 
greater  and  a  lesser  God.  If  it  be  so  with  us,  I  know  nought 
of  the  matter,  for  you  will  find  it  no  where  in  the  Scriptures : 
there  you  will  find  a  great  God  throughout,  a  lesser  one  no 
where.  If  He  were  little,  how  would  he  be  God  ?  If  man  is 
not  greater  or  lesser,  but  the  nature  is  one,  and  if  that  which 
is  not  of  this  one  nature  is  not  man,  how  can  there  be  a  lesser 
or  a  greater  God,  who  is  not  of  that  same  nature  ? 

He  who  is  little  is  not  God,  for  He  is  every  where  called 
great  in  the  Scriptures;    Great  is  the  Lord,  and  greatly  to  bePs.A8,i, 
praised,  says  David.     This  is  said  of  the  Son  also,  for  he 
always  calls  Him  Lord;   and  again,  Thou  art  great,  and Ps.  86 
doest  wondrous  things.     Thou  art  God  alone.     And  again,  ^^* 
Great  is  our  Lord,  and  great  is  His  power ^  and  of  His  great-  Ps.  164, 
ness  there  is  no  end. 

But  this,  says  Arius,  is  spoken  of  the  Father,  but  the  Son 
is  less^     Thou  sayest  so,  but  the  Scripture  the  contrary :' ^/«^er. 
as  of  the  Father,  so  it  speaks  of  the  Son ;  for  listen  to  Paul, 
saying,    Lj)oking  for   that   blessed  hope,   and   the  glorious  xit.  2 
appearing  of  the  great  God.     But  can  he^  have  said  ap-j^; 
pearing  of  the  Father  ?    Nay,  that  he  may  the  more  con-  ^^  ,1,« 
vince  you,  he  has  added  to  the  appearing  of  the  great  God. 
^  E.  V.  robbery,  but  St.  Chrys.  takes  it  otherwise,  and  it  seems  rightly. 


64  Our  Lord's  riyht  implied  in  '  not  seizing.^ 

Phil.  Is  it  then  not  said  of  the  Father?  By  no  means.  For  the 
^^'  ^"^'  sequel  suffers  it  not  which  says,  The  appearing  of  the  great 
Middle-  God,  and  our  Saviour  Jesus  Christ.  See,  the  Son  is  great 
ton  on    also,     llow  then  speakest  thou  of  small  and  great? 

Listen  to  the  Prophet  too,  calling  him  The  Messenger  '  of 
Is&.Qfi.O^eat  counsel.  The  Messenger  of  great  counsel,  is  He  not 
great  Himself?  Tlie  mighty  God,  is  He  small  and  not 
great  ?  What  mean  then  these  shameless  and  bold  men  when 
they  say,  that  being  small  He  is  a  God  ?  I  repeat  ofttimes 
what  they  say,  that  ye  may  the  more  avoid  them.  He  being 
a  lesser  God  seized  not  for  Himself  to  be  like  the  greater 
God !  Tell  me  now,  (but  think  not  that  these  words  are  mine,) 
if  He  were,  as  they  say,  lesser,  and  far  inferior  to  the  Father 
in  power,  how  could  He  possibly  seize  to  Himself  equality 
with  God  ?  For  an  inferior  nature  could  not  seize  for  him- 
self admission  into  a  greater ;  for  example,  a  man  could  not 
seize  on  being  equal  to  an  angel  in  nature;  a  horse  could  not, 
though  he  wished  it,  seize  on  being  equal  to  a  man  in  nature. 
But  besides  all  that,  I  will  say  this  too.  What  does  Paul 
wish  to  establish  by  this  example  ?  You  will  surely  say,  to 
lead  the  Philippians  to  humility.  To  what  purpose  then 
would  he  have  brought  forward  this  example  ?  For  no  one 
who  would  exhort  to  humility  speaks  thus ;  "  Be  thou 
humble,  and  think  less  of  thyself  than  of  thine  equals  in 
honour,  for  such  an  one  who  is  a  slave  has  not  risen  against 
his  master.  Do  thou  imitate  him."  This,  any  one  would 
say,  is  not  humility,  but  arrogance".  Learn  ye  what  humility 
is,  ye  who  have  a  devilish  pride!  What  then  is  humility? 
To  be  lowly  minded.  And  he  is  lowly  minded  who  humbles 
himself,  not  he  who  is  lowly  by  necessity  To  explain  what  I 
say;  and  do  ye  attend;  he  who  is  lowly  minded,  when  he 
has  it  in  his  power  to  be  high  minded,  is  humble,  but  he  who 
is  so  because  he  is  not  able  to  be  high  minded,  is  no  longer 
humble.  For  instance,  If  a  King  subjects  himself  to  his  own 
iiru^xv  officer,  he  is  humble,  for  he  descends  from  his  high  estate; 
but  if  an  officer  does  so,  he  is  not  lowly  minded ;  for  how  ? 
he  has  not  humbled  himself  from  any  high  estate.     It  is  not 

'  See  also  Jer.  32,   18.  some  copies  ■"    a^oto'ias.    He   means   either   that 

of  LXX   omit  the  latter  part  of  Is.  9,  calling  it  humility  were  arrogance,  or 

C.  probably  because  it  was  not  under-  '  this  is  not  a  question  of  humility  bnt 

stood.  of  presumption.' 


Xo  praise  /or  not  claiming  uhat  in  not  d>ie.  05 

possible  to  show "  luiinble-inindediiess  except  it  be  in  our  power   Hom. 
to  do  otherwise,  for  if  it  is  incimibent  upon  us  to  be  humble    ^^' 
even  against  our  will,  this  is  no  excellency  which  comes 
from  the  spirit  or  the  will,  but  is  from  necessity.    This  virtue 
is  called   hnnible-ndndedness  ",  because  it  is  the  humbling ''^a»'£"'»- 
of  the  ramd  ^  ,  ^^^^^^, 

If  he  who  has  it  not  in  his  power  to  snatch  at  another's  i"'*'^"' 
goods,  continues  in  the  possession  of  his  own  ;  should  we 
praise  him,  tliink  you,  for  his  justice  ?  I  trov/  not,  and  why? 
The  praise  of  free  choice  is  taken  away  by  the  necessity.  If 
he,  who  has  it  not  in  his  power  to  usurp  and  be  a  king, 
remains  a  private  citizen,  should  we  praise  him  for  his 
quietness  ?  I  trow  not.  The  same  rule  applies  here.  For 
praise,  O  ye  senseless  ones,  is  not  given  for  abstaining  from 
these  things,  but  for  the  performance  of  good  deeds;  the 
former  is  free  indeed  from  blame,  but  partakes  not  yet  of 
praise,  the  latter  is  worthy  of  commendation.  Observe  ac- 
cordingly that  Christ  gives  praise  for  this,  when  He  says, 
Come,  ye  blessed  of  My  FatJier, inherit  f/ie  kingdom  prepared  ^^^^^ 
for  you  from,  the  foundation  of  the  world.  For  I  was  an  35.' 
hiwgred,  and  ye  gave  Ale  meat;  I  was  thirsty,  and  ye  gave 
Me  drink.  He  did  not  say,  Because  ye  have  not  been 
covetous,  because  ye  have  not  robbed ;  these  are  slight 
things;  but  because  ye  saw  Me  an  hungred,  and  fed  Me. 
Who  ever  praised  either  his  friends  or  his  enemies  in  this 
sort }  No  one  ever  praised  even  Paul :  Why  say  Paul  ? 
no  one  ever  praised  even  a  common  man,  as  thou  wouldest 
praise  Christ,  because  he  did  not  take  that  rule  which  was 
not  his  due.  To  admire  for  such  things  as  this,  is  to  give 
evidence  of  much  evil.  And  why  ?  because  with  evil  men 
this  is  a  matter  of  praise,  as  of  one  that  stealeth,  if  he  steal  Eph. 
no  more.  It  is  otherwise  among  good  men;  for  a  man  is^'^^- 
not  to  be  praised  because  he  has  not  seized  on  that  rule  and 
that  honour  which  was  not  his  due.     What  folly  is  this? 

Again,  (attend,  I  entreat  you,  for  the  reasoning  is  long,)  Who 
would  ever  exhort  to  humility  from  such  grounds  as  this  ? 
Examples  ought  to  be  much  greater  than  the  subject,  to 
which  we  are  exhorting,  no  one  will  be  moved  by  what  is 
foreign  to  the  subject.     For  instance,  when  Christ  would  lead 

"  The  aorist  implies  an  net  of  humility. 
F 


GG  Example  must  he  from  a  stronger  rase. 

Phil,  us  to  do  t'oocl  to  our  enemies,  He  sets  before  us  a  great 

2   5-8  <j  /  <j 

'        example,  even  that  of  His  Father,  For  He  vuiketh  His  sun 

45,  to  rise  on  the  evil  and  on  the  good,  and  sendelh  rain  on  the 
just  and  on  the  unjust.     When  He  would  lead  to  endurance 

Matt,  of  wrong;  he  sets  Himself  as  an  example,  Learn  of  Me,  for  I 
'  '  am  meek  and  lowly  in  heart.  And  again,  If  I  your  Lord 
and  Master  do  these  things,  how  much  more  should  ye? 
Seest  thou  how  these  examples  are  not  distant  °,  for  there  is 
no  need  they  should  be  so  distant,  for  indeed  we  also  do 
these  things,  especially  as  in  this  case  the  example  is  not  even 
near.  And  how }  If  He  be  a  servant,  He  is  inferior,  and 
subject  to  Him  that  is  greater;  but  this  is  not  lowliness  of 
mind.  It  was  requisite  to  shew  the  contrary,  namely,  that 
the  greater  person  subjected  himself  to  the  lesser.  But  since 
he  found  not  this  distinction,  between  greater  and  lesser  I 
mean,  in  God,  he  made  at  least  an  equality.  Now  if  the 
Son  were  inferior,  this  were  not  a  sufficient  example  to  lead 
us  to  humility.  And  why .?  because  it  is  not  humility,  for 
the  lesser  not  to  rise  against  the  greater,  not  to  snatch  at 
rule,  and  to  be  obedient  unto  death. 

Phil. 2,  Again,  consider  what  he  says  after  the  example.  In  lowli- 
ness of  mind  let  each  esteem  other  better  than  themselves. 
He  says,  esteem,  for  as  ye  are  one  in  substance,  and  in  the 
honour  which  cometh  of  God,  it  follows  that  the  matter  is 
one  of  estimation.  Now  in  the  case  of  those  who  are  greater 
and  lesser,  he  would  not  have  said  esteem,  but  honour  them 
that  are  better  than  yourselves,  as  he  says  in  another  place, 

Heb.i3,  Obey  them  that  have  the  rule  over  you,  and  submit  your- 
selves. In  that  instance  subjection  is  the  result  of  the  nature 
of  the  case,  in  this  of  our  own  estimation.  In  lowliness  of 
mind,  he  says,  let  each  esteem  other  better  than  themselves, 
as  Clnist  also  did. 

Thus  are  their  explanations  overthrown.  It  remains 
that  I  speak  of  our  own  after  I  have  first  spoken  of  them 
summarily.  When  exhorting  to  lowliness  of  mind,  Paul 
would  never  have  brought  forward  a  lesser  one,  as  obedient 
to  a  greater.     If  he  were  exhorting  servants  to  obey  their 

°  This   sentence  is  difficult,  but  it  above  the  lesson ;  whereas  this  passage 

seems  to  mean  that  the  example  of  our  explained  as  by  Arians   would  be  far 

Lord  as  Man  is  less  evidently  distmit  short  of  its  purpose, 
than  that  given  just  before,  but  is  still 


One  Form,  in  shnple  Beitig,  implies  one  Snbstance.      67 

masters,  he  might  have  done  so  with  propriety,  but  when  Hom. 
exhorting  the  ft'ee  to  obey  the  free,  to  what  purpose  could  he 


bring  forward  the  subjection  of  a  servant  to  a  master?  of  a 
lesser  to  a  greater  ?  He  says  not,  "  Let  the  lesser  be  subject 
to  the  greater,"  but  ye  who  are  of  equal  honour  with  each 
other  be  ye  subject,  each  esteeming  other  better  than  them- 
selves. Why  then  did  he  not  bring  forward  the  obedience 
of  the  wife,  and  say.  As  the  wife  obeys  her  husband,  so  do 
ye  also  obey.  Now  if  he  did  not  bring  forward  that  state  in 
which  thei'e  is  equality  and  liberty,  since  in  that  the  sub- 
jection is  but  slight,  how  much  less  would  he  have  brought 
forward  the  subjection  of  a  slave  ?  I  said  above,  that  no  one 
praises  a  man  for  abstaining  from  evil,  nor  even  mentions 
him  at  all;  no  one  who  desires  to  praise  a  man  for  continence 
would  say,  he  has  not  committed  adultery,  but,  he  has 
abstained  from  his  own  wife,  for  we  do  not  consider  absti- 
nence from  evil  as  a  matter  of  praise  at  all,  it  would  be 
ridiculous. 

I   said  that  the  form  of  a  servant  was  a  true   form,  and 
nothing  less.      The  form  of  God  therefore  is  perfect,  and  no 
less.     Why  says  he  not  "  being  made '  in  the  form  of  God,"  '  y"<>- 
hut,  being ^  in  the  form  of  God?    This  is  the  same  as  the ^i'^^^.. 
saying,  I  am  that  I  am.     Form  implies  that  there  is  no  dif-Ai'^" 
ference  so  far  as  it  is  form.     It  is  not  possible  that  things  of  14.'    ' 
one  substance  should  have  the  form  of  another,  as  no  man  has 
the  form  of  an  Angel,  neither  has  a  beast  the  form  of  a  man. 
How  then  should  the  Son  ? 

Now  in  our  own  case,  since  we  men  are  of  a  compound 
nature,  form  pertains  to  the  body,  but  in  the  case  of  a  simple 
and  uncompounded  nature  it  is  altogether  of  the  substance. 
But  if  thou  contendest  that  he  speaks  not  of  the  Father, 
because  the  word  is  used  without  the  article,  I  say  that  in 
many  places  this  is  meant,  though  the  word  be  used  without 
the  article.  Why  say  I,  in  many  places .?  for  in  this  very 
place  he  says,  He  thought  it  not  robbery  to  be  equal  with 
God,  using  the  word  without  the  article,  though  speaking  of 
God  the  Father. 

1  would  add  our  own  explanation,  but  I  fear  that  I  shall 
overwhelm  your  minds.  Meanwhile  remember  what  has 
been  said  for  their  refutation;  meanwhile  let  us  root  out  the 

f2 


0'8  Our  safety  in  God,  Who  cants  away  scorners. 

Phil,  thorns,  and  then  will  we  scatter  the  good  seed  after  that  the 

2    5   8  . 

'         thorns  have  been  rooted  out,  and  a  little  rest  has  been  given 
to  the  land ;  that  when  rid  of  all  the  evil  thence  contracted, 
it  may  receive  the  divine  seed  with  full  virtue. 
MoitAL.      Let  us  give  thanlis  to  God  for  what  has  been  spoken  ;   let 
us  intreat  Him  to   grant  us  the  guarding  and  safe  keeping 
thereof,  that  both   we  and  ye  may  rejoice,  and  the  heretics 
may  be  put  to  shame.     Let  us  beseech   Him  to   open  our 
mouth  for  what  follows,  that  we  may  with  the  same  earnest- 
ness lay  down  what  appertains  to  ourselves.     Let  us  suppli- 
cate Him  to  vouchsafe  us  a  life  worthy  of  the  faith,  that  we 
may  live  to   His  glory,  and  that  His  name  may  not  be  blas- 
I.«..")2,5.  phemed  through  us.     For,  woe  unto  you,  it  is  written,  through 
n  htI^    whom   the  name  of  God  is  blasphemed.     If  we,  when  we 
have  a  son,  (and  what  is  there  more  our  own  than  a  son,)  if 
we  when  we  have   a  son,  and  ai"e  blasphemed  through  him, 
if  we  turn  away  from  him,  and  will  not  receive  him ;  how 
much  more  will  God,  when  He  has  ungrateful  servants  who 
blaspheme  and  insult  Him,  turn   away  from   them  and  hate 
them  ?    And  who  will  take   up  him  whom  God  hates  and 
'  e'llai-    turns  away  from,  but  the  devil  and  his  angels^ ?     And  whom- 
(lons.      soever  his  angels  take,  what  hope  of  salvation  is  left  for  him.? 
John  10       As  long  as  we  are  in  the  hand  of  God,  no  one  is  able  to 
^*^-        pluck  us  out,  for  that  hand  is  strong;   but  when  we  fall  away 
from  that  hand  and  that  help,  then  are  we  lost,  then  are  we 
exposed,  ready  to  be  snatched  away,  to  be  trodden  down  of 
Ps.62,3.  all,  like  as  a  bonding  wall,  and  a  tottering  fence,  for  when  the 
wall  is  weak,  it  is  easy  to  be  attacked  of  all.     Think  not  this 
which  I  am  about  to  say  refers  to  Jerusalem  alone,  but  to  all 
Tsa.  5,    men.     And  what  was   spoken   of  Jerusalem  ?    Now  will  I 
LXX.  ^^'^9  ^^  ^^'y  u:ell-belored  a  song  touching  His  vineyard.     My 
'  E.  V.  well -beloved  hath  a  vineyard  in  a  very  fruitful  hill,  and  /^ 
''^'         made  a  fence  about  it,  and  surrounded  it  with  a  dike,  and 
planted  it  with  the  vine  of  Sorech,  and  built  a   tower  in  the 
midst  of  it,  and  also  dug  a  winepress  in  it,  and  I  looked 
that  it  should  bri)ig  forth  grapes,  and  it  brought  forth  wild 
-  Gr.      grapes^.     And  now,  O  men  ofJudah  and  inhabitants  of  Jeru- 
thorns.    saleni,  judge  betueen  Me  and  My  vineyard.    JMiat  should  have 
been  done  to  My  vineyard,  that  I  have  not  done  to  it  ?   Where- 
fore, when  I  looked  that  if  shonld  bring  forth  grapes,  brought 


Satan  suffered  to  waste  the  unfruitful  vineyard.      69 

it  forth  wild  grapes?  Now  therefore  T  will  tell  you  what  I  Hom. 

ivill  do  to  My  vineyard:  I  will  take  a  nay  the  hedge  thereof '— 

and  it  shall  he  for  a  prey,  and  I  will  break  down  the  wall  thereof, 
and  it  shall  be  troddc?i  down.     And  I  will  leave  My  vineyard, 
it  shall  not  he  pruned  or  digged,  hut  thorns  shall  come  up  ujjou 
it,  as  upon  a  desert  land.  Iicill  also  command  tl^e  clouds,  that 
they  rai}i  no  rain  upon  it.     For  the  vineyard,  of  the  Lord,  of 
Hosts  is  the  house  of  Israel,  and  the  men  of.Judah  His  pleasant 
plant.  I  looked  that  it  should  do  judgment,  but  it  did  iniquity, 
and  a  cry  instead  ofrighteousness.  This  is  spoken  also  of  every 
soul.     For  when  God  who  loveth  man  hath  done  all  that  is 
needful,  and  man  then  bringeth  forth  thorns  instead  of  grapes, 
He  will  take   away  the  fence,  and  break  down  the  v/all,  and 
we    shall  be   for  a  prey.     For  hear  what  another  prophet 
speaks  in   his    lamentations:     IVhy  hast   thou    then   broken  Vs.  80, 
down  her  hedges.,  so  that  all  they  which  pass  by  the  way  do 
pluck  her  ?   The  hoar  out  of  the  wood  doth  waste  it,  and  the 
iiild   beast    of  the  field^   doiJt    devour   it.     In   the   former '  a««"«>- 
place  He  speaks  of  the  Mede  and  Babylonian,  here  nought  "''^"^* 
is  said  of  them,  but  the  boar,  and   the  solitary  beast  is  the 
devil  and  all  his  host.     He  calls  him  solitary  beast,  willing 
to  set  before  us  his  ferocity  and  impurity.    When  the  Scrip- 
ture would  shew  us  his  rapacity,  it  saith.  As  a  roaring  lion  v.  i  Vet. 
Jie  walketh  about,  seeking  whom  he  may  devour:  when  his^'^' 
poisonous,  his  deadly,  his  destructive  nature,  it  calleth  him  a 
snake,  and  a  scorpion  ;    Tread,  saith    He,  on  serpents  andv.  Luke 
scorpions,  and  over  all  the  jjoiver  of  the  enemy :  when  it  would     '     ' 
represent  his  strength  as  well  as  his  venom,  it  calleth  him  a 
dragon ;  as  when  it  says,  That  leviathan  ichom  thou  hast  made  Ps.  104, 
to  play  therein.    Scripture  every  uhere  calleth  him  a  dragon,  p^'  ^^ 
and  a  crooked  serpent,  and  an  adder;   he  is  a  beast  of  many  13.  14. 
folds,  and  varied  in  his  devices,  and  his  strength   is  great,  he  51"  9.'  ' 
moves  all  things,  he  disturbs  all  things,  he  turns  all  things  up^^^'^- 
and  down.    But  fear  not,  neither  be  afraid;  watch  only,  and  he  2. '  ' 
will  be  as  a  sparrow;  /'re'fi'r/, saith  He,o;i  serjjents  andscorpnons. 
If  we  will,  He  causes  him  to  be  trodden  down  under  our  feet. 

See    now    what    scorn    is    it,    yea,    what    misery,    to    see     (5) 
him  standing  over  our  heads,  who  has  been  given  to  us  to 
tread  down.     And  whence  is  this?  it  is  of  ourselves.     If  we 
choose,  he  becomes  great ;   and   if  we   choose,   he  becomes 


70        Salnn  could  not  enter  into  Judas  tili  permitted. 

Phil,  of  small  power.  If  wo  take  liecd  to  ourselves,  and  take  up 
-^ — ^our  stand  with  Him  who  is  our  King,  he  draws  himself  in, 
and  will  be  no  better  than  a  little  child  in  his  warfare  against 
us.  Whensoever  ws  stand  apart  from  Him,  he  puffeth  him- 
self up  greatly,  he  uttereth  terrible  sounds,  he  grindeth  his 
teeth,  because  he  finds  us  without  our  greatest  help.  For  he 
will  not  approach  to  us,  except  God  permit  him ;  for  if  he 
dared  not  to  enter  into  the  herd  of  swine,  except  by  God's 
permission,  how  much  less  into  men's  souls.  But  God  does 
permit  him,  either  to  chasten,  or  to  punish  us,  or  to  make  us 
more  approved,  as  in  the  case  of  Job.  Seest  thou  that  he 
came  not  to  him,  neither  dared  to  be  near  him,  but  trembled 
and  quaked .?  Why  speak  I  of  Job  ?  When  he  leaped  upon 
Judas,  he  dared  nof  to  seize  on  him  wholly,  and  to  enter 
into  him,  until  that  Christ  had  severed  him  from  the  sacred 
band.  He  attacked  him  indeed  from  without,  but  he  dared  not 
enter  in,  but  when  he  saw  him  cut  off  from  that  holy  flock, 
he  leaped  upon  him  with  more  than  wolfish  vehemence,  and 
left  him  not  till  he  had  slain  him  with  a  double  death. 

These  things  were  written  for  our  admonition.  What  gain 
have  we  from  knowing  that  one  of  the  twelve  was  a  traitor }  what 
profit?  what  advantage.?  Much.  For,  when  we  know  whence 
it  was  that  he  arrived  at  this  deadly  counsel,  we  shall  be  on 
our  guard  from  it,  that  we  too  suffer  not  the  like.  Whence 
came  he  to  this }  From  the  love  of  money.  He  was  a  thief. 
So  drunken  was  he  with  this  love,  that  he  betrayed  the  Lord 
of  the  world  for  thirty  pieces  of  silver.  What  can  be  worse 
than  this  madness.?  Him  to  whom  nothing  is  equivalent, 
isa.  40,  nothing  is  equal,  be/ore  whom  the  nations  are  as  nothing. 
Him  did  he  betray  for  thirty  pieces  of  silver,  A  grievous 
tyrant  indeed  is  the  love  of  gold,  and  terrible  in  putting  the 
soul  beside  itself.  A  man  is  not  so  beside  himself  through 
drunkenness''  as  through  love  of  gold,  not  so  much  from  mad- 
ness and  insanity  as  from  love  of  gold. 

For  tell  me,  why  didst  thou  betray  Him }  He  called  thee, 
when  a  man  unmarked  and  unknown.  He  made  thee  one  of 
the  twelve.  He  gave  thee  a  share  in  His  teaching.  He  pro- 
mised thee  ten  thousand  good  things.  He  caused  thee  to  work 

r  B.  had  not  power.  Mor.  Tr.  p.  231. 

1  See   on   Rom.    7,    11.    Horn.   xiii. 


Judas'  treason  bred  from  the  one  sin  of  avarice.        71 

wonders,   thou    wert    sharer   of  the    same    table,   the    same   Hom. 

jom'neys,  the  same  company,  the   same  intercom'se,  as  the — - 

rest.  And  were  not  these  things  sufficient  to  restrain  thee  ? 
For  what  reason  didst  thou  betray  Him  ?  Wliat  hadst  thou 
to  charge  Him  with,  O  wicked  one?  Rather,  what  good  didst 
thou  not  receive  at  His  hands?  He  knew  thy  mind,  and 
ceased  not  to  do  His  part.  He  often  said.  One  of  you  shall  Matt. 
betray  3Ie.  He  often  marked  thee,  and  yet  spared  thee,  and  '  ^  * 
though  He  knew  thee  to  be  such  an  one,  yet  cast  thee  not  out 
of  the  band.  He  still  bore  with  thee,  He  still  honoured  thee, 
and  loved  thee,  as  a  true  disciple,  and  as  one  of  the  twelve, 
and  last  of  all,  (oh,  for  thy  vileness!)  He  took  a  towel,  and 
with  His  own  unsullied  hands  He  washed  thy  polluted  feet, 
and  even  this  did  not  keep  thee  back.  Thou  didst  steal  the 
things  of  the  poor,  and  that  thou  mightest  not  go  on  to 
greater  sin.  He  bore  this  too.  But  He  persuaded  thee  not. 
Hadst  thou  been  a  beast,  or  a  stone,  shouldest  thou  not  have 
been  changed  by  these  kindnesses  towards  thee,  by  these  won- 
ders, by  this  teaching  ?  Though  thou  wast  thus  brutalized, 
yet  still  He  called  thee,  and  by  wondrous  works.  He  drew 
thee,  that  wast  more  senseless  than  a  stone,  to  Himself.  Yet 
for  none  of  these  things  didst  thou  become  better. 

Ye  wonder  perhaps  at  such  folly  of  the  traitor;  dread  there- 
fore that  which  wounded  him.  He  became  such  from 
avarice,  from  the  love  of  money.  Cut  out  this  passion,  for 
to  these  diseases  does  it  give  birth ;  it  makes  us  impious,  and 
causes ''  us  to  be  ignorant  of  God,  though  we  have  received 
ten  thousand  benefits  at  His  hands.  Cut  it  out,  I  entreat 
you,  it  is  no  common  disease,  it  knoweth  how  to  give  birth 
to  a  thousand  destructive  deaths.  We  have  seen  his  tragedy'.'  ^aV«. 
Let  us  fear  lest  we  too  fall  into  the  same  snares.  For  this 
was  it  written,  that  we  too  should  not  suffer  the  same  things. 
Hence  did  all  the  Evangelists  relate  it,  that  they  might 
restrain  us.  Flee  then  far  from  it.  Covetousness  consisteth 
not  alone  in  the  love  of  much  money,  but  in  loving  money  at 
all.  It  is  grievous  avarice  to  desire  more  than  we  need. 
Was  it  talents  of  gold  that  persuaded  the  traitor  ?  Nay,  but 
thirty  pieces  of  silver.     He   betrayed    his    Lord  for  thirty 

'    Krx^ufKiuti^ti,   which    when    used     diate  than  '  prepares.' 
without  a  preposition  is  more  imme- 


72  C/oisl's  covimands  tonlnidicied  hij  Maiinuon. 

Phil,  ijieces  of  silver!   Do  ye  not  remember  what  I  said  before, 

2    5-8.  . 

— ^  that  covetousness  is  not  shewn  in  receiving  nuicli,  but  rather 

in  receiving  little  things  ?  See  how  great  a  crime  he  conj- 
niitted  for  a  little  gold,  rather  not  for  gold,  but  for  pieces  of 
silver. 

It  cannot,  it  cannot  be  that  an  avaricious  man  should  ever 

see  the  face  of  Christ!    This  is  one  of  the  things  which  are 

impossible.     It  is  the  root  of  evils,  and  if  he  that  possesses 

one  evil  thing,  falls  from  that  glory,  where  shall  he  stand 

wlu)  bears  with  him  the  root,    lie  who  is  the  slave  of  money, 

cannot  be  a  true   servant  of  Christ.     Christ   Himself  hath 

Matt.  6,  declared  that  the  thing  is  impossible.      Ye  cfuuiot,  He  says, 

serve  God  and  Mammon ,  and,  No  man  can  serve  ttro  masters, 

for  they  lay  upon  us  contrary  orders.     Christ  says,  "  Spare 

the  poor;"  Mammon  says,  "  Take  from  them  even  that  they 

have."     Christ  says,  "  Empty  thyself  of  what  thou  hast ;" 

Mammon  says,  "  Take  also  what  they  have '."     Seest  thou 

(C)     the  opposition,  seest  thou  the  strife  ?    Would  ye  that  I  shew 

how  a  man  cannot  easily  obey  both,  but  must  despise  one  ? 

Nay,  does  it  need  proof?    How  so .''    Do  we  not  see  in  very 

deed,    that    Christ   is    despised,    and    Mammon    honoured  ? 

Perceive  ye  not  how  that  the  very  words  are  painful }     How  ' 

much  more  then  the  thing  itself?     But  it  does  not  appear  so 

painful  in  reality,  because  we  are  possessed  with  the  disease. 

Now  if  the  soul  be  but  a  little  cleansed  of  the  disease,  as 

long  as  it  remains  here,  it  can  judge  right;    but  when  it 

departs  elsewhere,  and  is  seized  by  the  fever,  and  is  engaged 

in  the  pleasure  of  the  thing  itself,  it  hath  not  its  perception 

Luke      clear,  it  hath  not  its  tribunal  uncorrupt.     Christ  says,  Wlio- 

^'^y'^'^-  .soever  he  he  of  you  iJuil  /orsaketli  not  all  that  he  halh^he 

cannot  he  Mij  discijde;   Mannnon  says,  "  Take  the  bread  from 

Is. 58  7.  the  hungry."     Christ  says,  IVJien  thou  seest  the  naked,  cover 

Ih.58, 7. him;  the  other  says,  "  Stri])  the  naked."    Christ  says,   Thou 

shaft  not  hide  tJnjself  from    thine  own  Jlesh,  and   those  of 

'Seel    thine  own  house';    Mannnon  says'-^,  "  Thou  slialt  not  pity 

8  'an/'  t^O'^o  ^'^  thine  own  seed ;   though   thou  seest  thy  mother  or 

Gal.  6,   thy   father   in   want,   despise  them."     Why   say  I   fother  or 

2  See      mother  ?    "  Thine   own   soul,"  he   says,   "  destroy  it  also." 

Mark     p^^^  j^g  \^  obeyed !    Alas  !  that  he,  who  commands  us  cruel, 

'  So  Ben.  Sav. '  what  thou  hast  not.'         '   B.  '  And  if  the  word,  how.' 


Hard  say unja  needful  for  Correction.  73 

and  mad,  and  brutal  tliinf^s,  is  listened  to  rather  than  He  who    Hom. 

VI. 

bids   us  gentle  and   healthful  things  !    For  this  is   hell   ap- 


pointed; for  this,  fire;  for  this,  that  river  of  fire;  for  this,  the 
worm  that  dieth  not. 

I  know  that  many  hear  me  say  these  things  with  pain,  and 
indeed  it  is  not  without  pain  I  say  them.  Ikit  why  need  1 
say  these  things  1  I  could  wish  the  things  concerning 
the  kingdom  to  be  ever  my  discourse,  of  the  rest  ^  of  the '  ^-  en- 

I-  ,        n     -i  1        <-,      •  joyment 

waters  oi  rest,  ot  the  green  pastures,  as  the  Scn])ture  says. 
He  maketli  me  to  lie  donni  in  green  pastures,  He  leadelh  me  P*-  ^3, 
beside   the  still  ttaters,  there  He  maketh  me   to  dwell.     1 
could  wish  to  speak  of  the  place,  whence  sorrow  and  wo?<;v?- Is-5ij 
ing  slialljlee  away. 

I  could  wish  to  discourse  of  the  pleasures  of  being  with 
Christ,  though  they  pass  all  expression  and  all  understand- 
ing. Yet  would  I  speak  of  these  things  according  to  my 
power.  But  what  shall  I  do?  it  is  not  possible  to  speak 
concerning  a  kingdom"  to  one  that  is  diseased  and  in  fever; 
then  we  must  needs  speak  of  health.  It  is  not  possible  to 
speak  of  honour  to  one  that  is  brought  to  trial,  for  at  that 
time  his  desire  is  that  he  be  freed  from  judgment,  and  penalty, 
and  punishment.  If  this  be  not  effected,  how  shall  the  other 
be  }  It  is  for  this  cause  that  I  am  continually  speaking  of 
these  things,  that  we  may  the  sooner  pass  over  to  those 
other.  For  this  cause  does  God  threaten  hell,  that  none  may 
fall  into  hell,  that  we  all  may  obtain  the  kingdom ;  for  this 
cause  we  too  make  mention  continually  of  hell,  that  we  may 
thrust  you  onward  towards  the  kingdom,  that  when  we  ha\'e 
softened  your  minds  by  fear,  we  may  bring  you  to  act 
worthily  of  the  kingdom.  Be  not  then  displeased  at  the 
heaviness  of  our  words,  for  the  heaviness  of  these  words 
lightens  our  souls  from  sin  \  Iron  is  heavy,  and  the  hammer 
is  heavy,  but  it  forms  vessels  fit  for  use,  both  of  gold  and 
silver,  and  straightens  things  which  arc  crooked  ;  and  if  it 
were  not  heavy,  it  would  have  no_power  to  straighten  the 
distorted  substance.  Thus  too  our  heavy  speech  has  power 
to  bring  the  soul  into  its  proper  tone.  Let  us  not  then  flee 
from  heaviness  of  speech,  nor  the  strokes  it  gives;  the  stroke 

"   He  means  an  earthly  kingdom  in         "  Al.  '  is  the  very   thing  that  gives 
the  firat  instaiico.  occasion  to  onr  souls  to  fly  from  sins.' 


74         Sin  no  a  vnisl  be  pained  lo  save  Uitnn  from  Hell. 

Phil,  is  iiot  given  tliat  it  may  break  in  jjicces  or  tear  the  soul,  but 

'   '  '  to    straighten    il.     We  know  how  we    strike,   how    by    the 

grace  of  God  we  inflict  the  stroke,  so  as  not  to  crush  the 

vessel,  but  to  polish  it,  to  render  it  straight,  and  meet  for  the 

Master's  use,  lo  offer  it  glittering  in  soundness,  and  skilfully 

wrought  against  that  Day  of  the  river  of    fire,  to   offer  it 

having  no  need  of  that  burning  pile.     For  if  we  expose  not 

ourselves  to   fire  here,  we  must  needs  be  burned  there,  it 

1  Cor.    cannot  be  otherwise;  For  the  daii  of  the  Lord  is  revealed  hu 

3  13.  .  . 

because  fit'c-     Better  is  it  that  ye  be  burned  for  a  little  space  by  our 

it  shall   words,  than  for  ever  in  that  flame.     That  this  will  indeed  be 
he.  , 

so,  is  plain,  and  I  have  ofttimes  given  you  reasons'"  which 

cannot  be  gainsaid.  We  ought  truly  to  be  persuaded  from  the 
Scriptures  alone,  but  forasmuch  as  some  are  contentious,  we 
have  brought  forward  many  arguments  from  reason.  Nothing 
hinders  that  I  now  mention  them,  and  what  were  they  ?  God 
is  just.  We  all  acknowledge  this,  both  Greeks  and  Jews, 
and  Heretics,  and  Christians.  But  many  sinners  have  had 
their  departure  without  punishment,  many  righteous  men 
have  had  their  departure  after  suffering  ten  thousand  grievous 
things.  If  then  God  be  just,  where  will  He  reward  their 
good  to  the  one,  and  their  punishment  to  the  other,  if  there 
be  no  hell,  if  there  be  no  resurrection  }  This  reason  then  do 
ye  constantly  repeat'  to  them  and  to  yourselves,  and  it  will 
not  suffer  you  to  disbelieve  the  resurrection,  and  whoso  dis- 
believes not  the  resurrection  will  take  care  to  live  with  all 
heed  so  as  to  obtain  eternal  happiness,  which  God  grant  that 
we  all  do,  by  the  grace  and  lo^•ingkindness  of  our  Lord 
Jesus  Christ,  with  Whom,  &c. 

y  See  on  Roin.    16,    16.  Horn.  xxxi.         '  Ku-niro^m,  sing  as  a  charm. 
Moral.  Tr.  p.  494. 


HOMILY     VII. 


Phil.  ii.  5—11. 

Let  this  mind  be  in  you  which  ivas  also  in  Christ  Jesus: 
Who,  being  in  the  form  of  God,  thought  it  not  robbery  to 
be  equal  with  God;  but  made  Himself  of  no  reputation, 
and  took  upon  Him  the  form  of  a  servant,  and  was  made 
in  the  likeness  of  inen:  and  being  found  in  fashion  as  a 
man.  He  humbled  Himself,  and  became  obedient  unto 
death,  even  the  death  of  the  cross.  Wherefore  God  also 
hath  highly  exalted  Him,  and  given  Him  a  Name  which  is 
above  every  name :  that  at  the  Name  of  Jesus  every  knee 
should  bow,  of  things  in  heaven,  and  things  in  earth,  and 
things  under  the  earth ;  and  that  every  tongue  shoidd 
confess  that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the 
Father. 

1  HAVE  said  all  that  pertains  to  the  heretics.  It  is  befitting  (1) 
that  I  now  speak  of  what  is  our  own.  They  say,  that  the 
words,  He  thought  it  not  robbery,  are  of  wrongfully  seizing  \ 
We  have  proved,  that  this  is  altogether  vapid  and  imperti- 
nent, for  no  man  would  exhort  another  to  humility  on  such 
grounds,  nor  in  this  sort  does  he  praise  God,  or  even  man. 
What  is  it  then,  beloved  ?  Give  heed  to  what  I  now  say.  Since 
many  men  think,  that,  when  they  are  lowly,  they  are  deprived 
of  their  proper  right,  and  debased.  Paul,  to  take  away  this 
fear,  and  to  shew  that  we  must  not  be  affected  thus,  says 
concerning  God,  that  God,  tlie  only-begotten  Son  of  the 
Father,  Who  was  in  the  form  of  God,  Who  was  no  whit 

a  Meaning,    '  He   thought    it  not  a     of  '  a  gain.'     Our  language  does   not 
robbery  for  Himself  to  commit.*     The     seem  capable  of  expressing  it  exactly, 
phrase  being  always  used  in  the  sense 


76  Usurpers  dare  not  lay  tlteir  r<mk  aside. 

Phil,   inferior  to  the  Fatlicr,  Who  was  equul  to  Ilim,  ihoiKjlit  it 
-■^Lil — 1  7iot  robbery  to  be  equal  with  God. 

Now  learn  what  this  ineancth.  Whatsoever  a  man  robs, 
and  takes  contrary  to  his  right,  he  dares  not  lay  aside,  from 
fear  lest  it  perish,  and  fall  from  his  possession,  but  he  keeps 
hold  of  it  continually.  He  who  possesses  a  dignity  which  is 
natural  to  him,  fears  not  to  descend  from  that  dignity,  being 
assured  that  nothing  of  this  sort  will  happen  to  him.  As 
for  example,  Absalom  usurped  the  government,  and  dared 
not  afterwards  to  lay  it  aside.  We  will  go  to  another  exam- 
ple, but  if  example  cannot  present  the  whole  matter  to  you, 
take  it  not  amiss,  for  this  is  the  natm*e  of  examples,  they 
leave  the  greater  part  for  the  imagination  to  reason  out.  A 
man  rebels  against  his  sovereign,  and  usurps  the  kingdom : 
he  dares  not  lay  aside  or  conceal  the  matter,  for  if  he  once 
put  it  away,  straightway  it  is  gone.  Let  us  take  another 
example;  if  a  man  takes  any  thing  violently,  he  keeps  firm 
hold  of  it  continually,  for  if  he  lay  it  down,  he  straightway 
loses  it;  and  generally  speaking  they  who  have  ought  by 
rapine,  are  afraid  to  lay  it  by,  or  put  it  away,  or  not  to  keep 
constantly  in  that  state  which  they  have  assumed.  Not  so 
they,  who  have  possessions  not  procured  by  rapine,  as  Man, 
who  possesses  the  dignity  of  being  a  reasonable  being.  But 
here  examples  fail  me,  for  there  is  no  natural  preeminence 
amongst  us,  for  no  good  thing  is  naturally  our  own,  since 
^  euym-  ^^y  .^\  ry^^^  inherent  in'  the  nature  of  God.  What  do  we 
rai.  say  then  }  That  the  Son  of  God  feared  not  to  descend  from 
His  right,  for  he  thought  not  Deity  a  matter  of  robbery.  He 
was  not  afraid  that  aiiy  would  strip  Him  of  that  nature  or 
that  right,  wherefore  He  laid  it''  aside,  being  confident  that 
He  should  take  it  up  again.  He  hid  it,  knowing  that  He 
was  not  made  inferior  by  so  doing.  For  this  cause,  Paul  says 
not,  "  He  seized  not,"  but  He  thought  it  not  robbery,  for  He 
possessed  not  that  estate  by  robbery,  but  it  was  natural,  not 
conferred  %  it  was  enduring  and  safe.  AVlierefore  He  refused 
not  to  take  the  form  of  an  inferior  ^*.     The  tyrant  fears  to  lay 

''  The  word  is  neuter,  and  refers  only  of  giving, 

to  '  right,'  (aliufix,)  some  copies  omit  ^  bva-a-rivrut,  a  soldier  of  the  ranks, 

'  nature.'  who  attended  on  an  ofticer.     Herod,  v. 

'  SiSoitt!i'«»,  whieh  would  imply  an  at/  ]  11.     Xen.  Anab.  iv.  2.  21. 


Our  Lord's  '  emplyisig  Hiinsc-lf  His  oicn  act.  77 

aside  the  purjjle  robe  in   war,  wliile  the   king  docs  it  with    Hom. 
much  safety.     Why  so  ?  because  he  holds  his  power  not  as 


a  matter  of  robber}'.  He  did  not  refuse  to  lay  it  aside,  as 
one  who  had  usurped  it,  but  since  He  had  it  as  His  own  by 
nature,  since  it  could  never  be  parted  from  Him,  He  con- 
cealed it. 

This  equality  with  God  He  had  not  by  robbery,  but  as 
His  own  by  nature.  Wherefore  He  emptied  Hitnself.  Where 
be  they  who  affirm,  that  He  underwent  constraint,  that  He 
was  subjected  ?  Scripture  says,  He  emptied  Himself,  He 
humbled  Himself,  and  became  obedient  unto  death.  How  did 
He  empty  Himself?  By  taking  the  form  of  a  servant,  being 
made  in  the  likeness  of  men,  and  being  foimd  in  fashion  as  a 
man.  It  is  written,  He  emptied  Himself  \n  reference  to  the 
text,  each  esteeming  other  better  than  himself.  Since  had 
He  been  subjected,  had  He  not  chosen  it  of  His  own  accord, 
and  of  His  own  free  will,  it  would  not  have  been  an  act  of 
humility.  For  if  He  knew  not  that  so  it  must  be,  He  would 
have  been  imperfect.  If,  not  knowing  it.  He  had  waited  for 
the  time  of  command,  then  would  He  not  have  known  the 
season.  But  if  He  both  knew  that  so  it  must  be,  and  when  it 
must  be,  wherefore  should  He  submit  to  be  subjected.?  To 
shew,  they  say,  the  superiority  of  the  Father.  But  this 
shews  not  the  superiority  of  the  Father,  but  His  own  infe- 
riority. For  is  not  the  name  of  the  Father  sufficient  to  shew 
the  priority  of  the  Father  ?  For  beside  this,  all  the  Father 
hath  is  the  Son's ;  especially  as  this  honour  is  not  capable 
of  passing  from  the  Father  to  the  Son,  but  beside  this,  all  the 
Father  hath  is  common  to  the  Son. 

Here  the  Marcionites  catch  hold  of  the  word,  and  say.  See, 
He  did  not  become  man,  but  was  made  in  the  likeness  of 
man.  But  how  can  one  be  made  in  the  likeness  of  men  ? 
by  putting  on  a  shadow?  But  this  is  a  phantom,  not  the 
likeness  of  a  man,  for  the  likeness  of  a  man  is  another  man. 
And  what  wilt  thou  answer  to  John,  when  he  says.  The  Word  John  i, 
was  made  flesh?  But  this  same  blessed  one  himself  also 
says  in  another  place,  in  the  likeness  of  sinf id  flesh.  Rom.  8, 

And  being  found  in.  fashion  as  a  wan.  See,  they  say, 
both  in  fashion,  and  as  a  man.  To  be  as  a  man,  and  to  be 
a  man  in  fashion,  is  not  to  be  a  man  indeed.     To  be  a  man 


78  Form  oj  <i  scriyinf  real  Human ihj. 

Phil,  in  fashion  is  not  to  be  a  man  by  nature.  See  with  what 
-^— ^^ — ^ingenuousness  I  lay  down  what  our  enemies  say,  for  that  is  a 
glorious  victory,  and  fully  gained,  when  we  do  not  conceal 
what  seem  to  be  their  strong  points.  Such  concealment  is 
deceit  rather  than  victory.  What  then  do  they  say  ?  let  me 
repeat  their  argument.  To  be  a  man  in  fashion  is  not  to  be 
a  man  by  nature ;  and  to  be  as  a  man,  and  in  the  fashion 
of  a  man,  this  is  not  to  be  a  man.  Is  then  to  take  the  form 
of  a  servant,  not  to  take  the  form"  of  a  servant .''  So  here  is 
'  H-<^x*>  an  inconsistency  ^;  and  M'herefore  do  you  not  first  of  all  solve 
this  difficulty,  for  as  you  think  that  this  conti'adicts  us,  so  do 
we  say  that  the  other  contradicts  you.  lie  says  not, "  as  the 
form  of  a  servant,"  nor  "  in  the  likeness  of  the  form  of  a 
servant,"  nor  "  in  the  fashion  of  the  form  of  a  servant,"  but 
He  took  ihe  form  of  a  servant.  AVhat  then  is  this.»^  for  there 
is  a  contradiction.  There  is  no  contradiction.  God  forbid ! 
it  is  a  cold  and  ridiculous  argument  of  theirs.  He  took,  say 
they,  the  form  of  a  servant,  when  He  girded  Himself  with 
a  towel,  and  washed  the  feet  of  His  disciples.  Is  this  the 
form  of  a  servant }  Nay,  this  is  not  the  form,  but  the  work 
of  a  servant.  It  is  one  thing  to  take  ^  the  work  of  a  sen^ant, 
and  another  to  take  the  form  of  servant.  Why  did  he  not 
say,  He  did  the  work  of  a  servant,  which  were  clearer  ?  For 
no  where  in  Scripture  is  form  put  for  "  work,"  for  the  differ- 
ence is  great ;  the  one  is  the  result  of  nature,  the  other  of 
action.  In  common  speaking  too  we  never  use  "  form"  for 
"  work."  Besides,  according  to  them.  He  did  not  even 
perform  the  work  of  a  servant,  neither  girded  Himself  For 
if  all  was  a  mere  shadow,  there  was  no  reality.  If  He  had 
not  real  hands,  how  did  He  wash  their  feet .''  If  He  had  not 
real  loins,  how  did  He  gird  Himself  with  a  towel?  and  what 
Johni3,kind  of  garments  did  He  take.?  for  Scripture  says,  He  took 
^^"  his  garments.  As  then  not  even  the  work  is  found  to  have 
really  taken  place,  but  it  was  all  a  deception,  so  neither  did 
He  wash  the  feet  of  His  disciples.  For  if  that  incorporeal 
nature  was  not  made  manifest,  it  ^  was  not  in  a  body.  Who 
then  washed  the  disciples'  feet .'' 

»  Old  Lat.  '  nature.'  '  opus  servi  esse.' 

f  This  seems  to  be  understood,  and         S    or    He.    The    sense   is   difficult, 
the  iiiia.1  to   mean  '  n  thinj?,'  Imt  Lat.     Old  Lat.    '  For  if  He  was   an   incor- 


Our  Lord  ivherein  like,  wherein  luilike  to  men.  79 

Again,  what  shall  we  say  to  contradict  Paul  of  Samosata  ?  Hom. 

what  did  he  affirm  ?  The  very  same.    But  it  is  no  emptying  of 1- 

Himself,  that  one  of  human  nature,  and  a  mere  man,  should 
wash  his  fellow-servants.  For  what  we  said  against  the 
Arians,  we  must  repeat  against  these  too,  for  they  differ  not 
from  one  another,  save  by  a  little  space  of  time ;  both  the 
one  and  the  other  affirm  the  Son  of  God  to  be  a  creature. 
What  then  shall  we  say  to  them  ?  If  He  being  a  man  washed 
man,  He  emptied  not.  He  humbled  not  Himself.  If  He 
being  a  man  seized  not  on  being  equal  with  God,  He  is  not 
deserving  of  praise.  That  God  should  become  man,  is  great, 
unspeakable,  inexpressible  humility;  but  what  humility  is 
there  in  that  one,  who  was  a  man,  should  do  the  works  of  men .' 
And  where  is  the  work  of  God  ever  called  ilie  form  of  God  ? 
for  if  He  were  a  mere  man,  and  was  called  the  form  of  God 
by  reason  of  His  works,  why  do  we  not  say  the  same  of 
Peter,  for  he  wrought  greater  deeds  than  Christ  Himself? 
Why  say  you  not  of  Paul,  that  he  had  the  form  of  God? 
Why  did  not  Paul  give  an  example  of  himself,  for  he 
wrought  very  many  servile  works,  and  refused  none.  He 
says,  For  we  j^reach  not  ourselves,  but  Christ  Jesus  the  Lord,  2  Cor. 
and  ourselves  ijour  servants  for  Jesus'"  sake. 

These  are  absurdities  and  trifles !  Scripture  says,  He  emptied 
LLimself.  How  did  He  empty  Himself?  tell  me.  What  was 
His  emptying  ?  what  His  humiliation  ?  was  it  because  He 
wrought  wonders  ?  But  this  Paul  and  Peter  did,  so  that  this 
was  not  peculiar  to  the  Son.  What  means  this  which  he 
says.  Being  made  in  the  likeness  of  men  ?  He  had  many 
things  belonging  to  us,  and  many  He  had  not ;  for  instance, 
He  was  not  born  of  wedlock.  He  did  no  sin.  These  things 
had  He  which  no  man  has.  He  was  not  what  He  seemed 
only,  but  He  was  God  also;  He  seemed  to  be  a  man,  but  He 
was  not  like  the  mass  of  men,  though  He  were  like  them  in 
flesh.  He  means  then,  that  He  was  not  a  mere  man.  Where- 
fore he  says,  in  the  likeness  of  men.  For  we  indeed  are  soul 
and  body,  but  Fie  was  God,  and  soul  and  body,  wherefore 
he  says,  in  the  likeness.  For  lest  when  you  hear  that  He 
emptied  Himself,  you  should  think  that  some  change,  and 

poreal  being,  He  was  not  seen,  He  was     first '  not,'  and  has  '  and  was  not,'  but 
not  in  a  body.'     Ben.  Lat.  omits  the     without  Greek  authority. 


4,5. 


80        Union  of  Xdlnres  iritJiont  ('hiitujo  or  Coi)ftisio)i. 

Phil,  degeneracy,  and  loss  is  lieve ;  lie  says,  whilst  lie  remained 
~^-^'-  wliat  lie  was,  lie  took  that  which  He  was  not,  and  being 
John  i,niade  flesh  He  remained  God,  in  that  He  was  the  Word. 

In  this  then  He  was  like  man,  and  for  this  cause  Paul 
says,  and  in  fashion,  not  to  say  that  His  nature  degenerated, 
or  that  any  confusion  was  here,  but  He  became  man  in 
fashion''.  For  when  he  had  said  that  He  took  the  form  of 
a  servant,  he  made  bold'  to  say  this  also,  seeing  that  the 
first  would  silence  all  objectors  ;  since  when  he  says,  In  the 
likeness  of  sinful  flesh,  he  says  not  that  He  had  not  flesh, 
but  that  that  flesh  sinned  not,  but  was  like  to  sinful  flesh. 
Like  in  what }  in  nature,  not  in  sin,  therefore  was  His  like  a 
sinful  soul.  As  then  in  the  former  case  he  speaks  of  simi- 
larity, because  He  was  not  equal  in  every  thing,  as  His  not 
being  born  of  wedlock.  His  being  without  sin.  His  being  not 
a  mere  man,  he  well  said  as  a  man,  for  He  was  not  one  of 
the  many,  but  as  one  of  the  many.  The  Word  who  was 
God  did  not  degenerate  into  man,  nor  was  His  substance 
changed,  but  he  appeared  as  a  man  ;  not  to  delude  us  with  a 
phantom,  but  to  instruct  us  in  humility.  When  therefore  ho 
says,  as  a  man,  this  is  what  he  means,  since  He  calls  Him  a 
1  Tim.  Man  elsewhere  also,  when  he  says,  there  is  one  God,  and 
'  '  one  3Iediator  between  God  and  men,  the  Man  Christ  Jesus. 
Thus  much  against  these  heretics.  I  must  now  speak 
against  such  as  deny  that  He  took  a  souP;  if  the  form  of  God 
is  "  perfect  God,"  then  {\\e  form  of  a  servant  is  "  a  perfect 
servant."  Again  our  argument  turns  against  the  Arians.  Bei7ig 
in  the  form  of  God,  it  is  written,  lie  thought  it  not  robbery 
to  be  equal  u-ith  God.  We  do  not  find  "  He  became,"  "  He 
took,"  concerning  His  divinity,  but  He  emptied  Himself, 
taking  the  form  of  a  servant,  being  made  in  the  likeness  of 
men;  concerning  his  humanity  we  find  He  took,  He  became. 
He  became  the  latter.  He  took  the  latter.  He  was  the 
former.  Let  us  not  then  confound  nor  divide  the  natures. 
There  is  one  God,  there  is  one  Christ,  the  Son  of  God ;  when 
I  say  "  One,"  I  mean  a  union,  not  a  confusion,  the  one  Nature 
did  not  degenerate  into  the  other,  but  was  united  with  it. 

*i  Ben.  reads  fp(^riiiart  as  one  word.        as  he  bad  used  so  strong  an  expression 
'  i.  e.  without  fear  of  giving  coun-     of  reality;    or  as  p.  81. 
tenaiu'c  to  the  Docet.'P,  or  Marcionites,         ^  The  Apollinarian  heresy. 


Our  Lord's  obedience  a  token  of  His  Sons/rip.  81 

He  humbled  Himself,  being  made  obedient  unto  death,  Hom. 

even   the  death   of  the  cross.     See,   says  one,   He   became '— 

obedient,  not  being^equal  to  Him  Whom   He   obeyed.     O 
ye  obstinate  ones  and  unwise !     This  doth  not  at  all  lower 
Him.     For  we  too  ofttimes  become  obedient  to  our  friends, 
yet  this  makes  us  not  inferior.     He  became  obedient  willingly 
as  a  Son  to  His  Father;  He  fell  not  thus  into  a  servile  state, 
but  by  this  very  act  above  all  others  guarded  His  wondrous 
Sonship,  by  thus  greatly  honouring  the  Father.    He  honoured 
the  Father,  not  that  thou  shouldest  dishonour  Him,  but  that 
thou  shouldest  the  rather  admire  Him,  and  learn  from  this 
act,  that  He  is  a  true  Son,  in  honouring  His  Father  more 
than   all  besides.     No   one  hath   thus  honoured   God.     As 
was    His    height,  such  was  the    correspondent   humiliation 
which  He  underwent.     As  He  is  greater  than  all,  and  no  one 
is  equal  to  Him,  so  in  honouring  His  Father,  He  surpassed 
all,  not  by  necessity,  nor  unwillingly.     This  too  is  part  of 
His  excellence,  yea,  words  fail  me.     Truly  it  is  a  great  and 
unspeakable  thing,  that  He  became  a  servant;  that  He  under- 
went death, is  far  greater;  but  there  is  something  still  greater, 
and  more  strange;  what  is  this?     All  deaths  are  not  alike; 
His  death  seemed  to  be  the  most  ignominious  of  all,  to  be 
full  of  shame,  to  be  accur.sed;  for  it  is  written.  Cursed  /,sDeut. 
every  one  that  hangetJi  on  a  tree.     For  this  cause  the  JcwSq^^j  g* 
eagerly  desired  to  slay  Him  in  this  manner,  to  make  Him  a  13. 
reproach,  that  if  no  one  fell  away  from  Him  by  reason  of  His 
death,  yet  they  might  from  the  manner  of  His  death.     For 
this  cause  two  robbers  were  crucified  with  Him,  and  He  in 
the  midst,  that  He  might  share  their  ill  repute,  and  that  the 
Scripture  might  be  fulfilled,  And  he  tvas  numbered  with  the  is.  53, 
transgressors.     Yet  so  much  the  more  doth  truth  shine  forth,     * 
so   much  the  more  doth  it  become  bright;    for  when    His 
enemies  plotted  such  things  against   His  glory,  and  it  yet 
shines  forth,  the  wonder  appeareth  still  greater.     It  was  not 
by  slaying  Him  simply,  but  by  slaying  Him  in  such  sort  did 
they  think   to  make   Him  abominable,  to  prove  Him  more 
abominable  than   all  men,  but  they  availed  nothing.     And 
both    the    robbers   also    were    such    impious    ones,    (for    it 
was   afterward  that  the  one  repented,)  that,  even  when  on 
the   cross,  they  reviled  Him ;    neither  the  consciousness  of 

G 


82  Christ  humbled  and  exalted  as  Man. 

Phil,  their  own  sins,  nor  iheir  present  punishment,  nor  their  suffer- 

'   "  '■  ing  the  same  things,  restrained  their  madness.     Wherefore 

the  one  spake  to   the  other,  and  silenced    him  by  saying, 

Luke  Dost  not  thou  fear  God,  seeing  thou  art  in  the  same  con- 
'  '  demnation  ?  So  great  was  their  wickedness.  Yet  hence  He 
received  no  hurt  to  His  own  glory,  wherefore  it  is  written, 
God  hath  highly  exalted  Him,  and  given  Him  a  Name  which 
is  above  every  name.  When  the  blessed  Paul  hath  made 
mention  of  the  flesh,  he  fearlessly  speaks  of  all  His  humiliation. 
For  until  he  had  mentioned  that  He  took  the  form  of  a  ser- 
vant, and  while  he  was  speaking  of  His  Divinity,  behold  how 
loftily  he  doth  it,  (loftily,  I  say,  according  to  his  power;  for  he 
speaks  not  according  to  His  worthiness,  seeing  that  he  is  not 
able.)  Being  in  the  form  of  God,  He  thought  it  not  robbery 
to  be  equal  with  God.  But  when  he  had  said,  that  He 
became  Man,  henceforth  he  discourseth  of  His  low  estate, 
being  confident  that  the  mention  of  His  low  estate  would  not 
harm  His  Divinity,  since  His  flesh  admitted  this. 

Ver.  9 — 11.  Wherefore  God  also  hath  highly  exalted  Him, 
and  given  Hiiii  a  Name  which  is  above  every  name :  that  at 
the  Name  of  Jesus  every  knee  should  bow,  of  things  in  heaven, 
and  things  in  earth,  and  things  under  the  earth  ;  and  that 
every  tongue  should  confess  that  Jesus  Christ  is  Lord,  to  the 
glory  of  God  the  Father.  We  well  say  against  the  heretics. 
If  this  is  spoken  of  one  who  was  not  incarnate,  if  of  God  the 
Word,  how  did  He  highly  exalt  Him  ?  Was  it'  as  if  He  gave 
Him  something  more  than  He  had  before?  He  would  then 
have  been  made  imperfect  in  this  point,  and  would  have 
been  made  perfect  for  our  sakes.  For  if  He  had  not  done 
good  deeds  to  us.  He  would  not  have  obtained  that 
honour !  And  hath  given  Him  a  Name.  See,  He  had  not 
even  a  name,  as  they  say  !  But  how,  if  He  received  it  as  His 
due,  is  He  found  here"  to  have  received  it  by  grace,  and  as  a 
gift.'*  And  that  a  Name  which  is  above  every  name:  and  of 
what  kind  let  us  see  is  that  Name.'*  that  at  the  Name  of 
Jesus,  saith  He,  every  knee  should  bow.  They  (the  heretics) 
explain  name  by  glory.  This  glory  then  is  above  all  glory, 
and  this  glory  is  in  short  that  all  worship  Him !  But  ye  hold 
yourselves  far  off"  from  the  greatness  of  God,  who  think  that 

1  B.  andfor  this  reason  exalt  Him,  as  if.         ■"  B,  adds,  here. 


Glory  of  Christ  is  the  glory  of  the  Father.  83 

ye  know  God,  as  He  knoweth   Himself,  and  from  this  it  is   Hom. 
"^  VII. 


plain,  how  far  off  ye  are  from  right  thoughts  of  God.  And 
this  is  plain  from  hence.  Is  this ',  tell  me,  glory  ?  Therefore '  i.  e.his 
before  men  were  created,  before  angels  or  before  arch-  ^°^^  '^' 
angels,  He  was  not  in  glory.  If  this  be  the  glory  which 
is  above  every  glory,  (for  this  is  the  meaning  of  above  every 
name,)  though  He  were  in  glory  before,  yet  was  He  in 
glory  inferior  to  this.  It  was  for  this  then  that  He  made  the 
things  that  are,  that  He  might  be  raised  to  glory,  not  fi'om 
His  own  goodness,  but  because  He  required  glory  from  us ! 
See  ye  not  their  folly  ?  see  ye  not  their  impiety  .'' 

Now  if  they  had  said  this  of  Him  that  was  incarnate,  there 
had  been  reason,  for  God  the  Word"  allows  that  this  be  said 
of  His  flesh.  It  touches  not  His  divine  nature,  but  has  to 
do  altogether  with  the  dispensation.  But  if  this  be  explained 
of  His  divinity,  no  pardon  remains  for  such  impiety.  So 
that"  when  we  say  God  made  Man  immortal ;  though  I  speak 
of  man  as  a  whole  ^,  I  understand  what  I  say.  What  means  2  «..j)  ^,; 
of  things  in  heaven,  and  things  in  the  earthy  and  things'*'"'- 
under  the  earth  ?  It  means  the  whole  world,  and  angels, 
and  archangels,  and  men,  and  devils;  or  that  both  the  just 
and  sinners. 

And  every  tongue,  should  confess  that  Jesus  Christ  is  Lord, 
to  the  glory  of  God  the  Father.  That  is,  that  all  should  say 
so ;  and  this  is  glory  to  tlie  Father.  Seest  thou  how  wherever 
the  Son  is  glorified,  the  Father  is  also  glorified?  Thus  too 
when  the  Son  is  dishonoured,  the  Father  is  dishonoured  also. 
If  this  be  so  with  us,  where  the  difference  is  great  between 
fathers  and  sons,  much  more  in  respect  of  God,  where  there 
is  no  difference,  doth  honour  and  dishonour  p  pass  on  to  Him. 
If  the  world  be  subjected  to  the  Son,  this  is  glory  to  the 
Father.  And  so  when  we  say  that  He  is  perfect,  want- 
ing nothing,  and  not  inferior  to  the  Father,  this  is  glory  to  the 
Father.  This  is  a  great  proof  of  His  power,  and  goodness, 
and  wisdom,  that  He  begat  such  a  Son,  no  whit  inferior, 
neither  in  goodness  nor  wisdom.  When  I  say  that  He  is 
wise  as  the  Father,  and  no  whit  inferior,  this  is  a  proof  of 
the  great  wisdom   of  the  Father ;   when  I  say   that   He  is 

n  So  B.     Edd.  The  Word  of  God.  P  B.  insult. 

°  SitTt,  read  perhaps  iirvi^,  '  as.' 

G  2 


84  Living  to  God' a  (flonj.     Satan  /ell  by  pride. 

Phil,  powerful  as  the  Father,  this  is  a  proof  of  the  Father's 
"^^ — '-  power.  When  I  say  that  lie  is  good  as  the  Father, 
this  is  the  gi'eatest  evidence  of  His  goodness,  that  He 
begat  such  (a  Son),  in  no  whit  less  or  inferior  to  Himself. 
When  I  say  that  He  begat  Him  not  inferior  in  substance 
but  equal,  and  not  of  another  substance,  in  this  I  again 
wonder  at  God,  His  power,  and  goodness,  and  wisdom,  that 
He  hath  manifested  to  us  Another,  of  Himself,  such  as  Him- 
self, except  in  His  not  being  the  Father.  Thus  whatsoever 
great  things  I  say  of  the  Son,  ])ass  on  to  the  Father.  Now  if 
this  small  and  light  matter  (for  it  is  but  a  light  thing  to  God's 
glory  that  the  world  should  worship  Him)  is  to  the  glory  of 
God,  how  much  more  so  are  all  those  other  things.? 
Moral.  Let  US  then  believe  to  His  glory,  let  us  live  to  His  glory, 
for  one  is  no  use  without  the  other ;  when  we  glorify  Him 
rightly,  but  live  not  rightly,  then  do  we  especially  insult 
Him,  because  we  are  enrolled  under  Him  as  a  Master  and 
Teacher,  and  yet  despise  Him,  and  stand  in  no  dread  of  His 
fearful  judgment  seat.  It  is  no  wonder  that  the  heathen  live 
impurely.  This  merits  not  such  condemnation.  But  that 
Christians,  who  partake  in  such  great  mysteries,  who  enjoy 
so  great  glory,  that  they  should  live  thus  impurely,  this  is 
worst  of  all,  and  unbearable.  For  consider  ^,  He  was 
obedient  to  the  uttermost,  wherefore  He  received  the  honour 
which  is  on  high.  He  became  a  servant,  wherefore  He  is 
Lord  of  all,  both  of  Angels,  and  of  all  other.  Let  us  too  not 
suppose  then  that  we  descend  from  what  is  our  due,  when 
we  humble  ourselves.  For  thus  in  all  likelihood  may  we  be 
more  highly  exalted;  then  do  we  especially  become  admirable. 
For  that  the  lofty  man  is  really  low,  and  that  the  lowly  man 
is  exalted,  the  sentence  of  Christ  sufficiently  declares.  Let 
us  however  examine  the  matter  itself.  What  is  it  to  be 
humbled  }  Is  it  not  to  be  blamed,  to  be  accused,  and  calum- 
niated .?  What  is  it  to  be  exalted  ?  Is  it  not  to  be  honoured, 
to  be  pi-aised,  to  be  glorified }  Well.  Let  us  see  how  the 
matter  is.  Satan  was  an  angel,  he  exalted  himself.  What 
then?  was  he  not  humbled  beyond  all  other.?  has  he  not  the 
earth  as  his  place .'  is  he  not  condenmed  and  accused  by  all .? 
Paul  was  a  man,  and  humbled  himself.     What  then }  is  he 

p   So  B.  Edd,  For  tell  me. 


St.  Paul,  David,  and  oihers,  humble,  hut  exalted.      85 

not  admired  ?  is  he  not  praised  ?  is  he  not  lauded  ?  is  he  not  Hom. 

.                         VII. 
the  friend  of  Christ?    Wrought  he  not  greater  things  than ■ 

Christ?  did  he  not  ofttimes  command  the  devil  as  a  captive 

slave  ?  did  he  not  carry  him  about  as  an  executioner  '^  ?  did 

he  not  hold  him  up  to  scorn  ?  held  he  not  his  head  bruised 

under  his  feet  ?  did  he  not  with  much  boldness  beg  of  God 

that  others  too  might  do  the  same?     Why  speak  I  of  this? 

Absalom  exalted  himself,  David  humbled  himself;   which  of 

the  twain  was  raised  up,  which  became  glorious?  For  what 

could  be  a  more  evident  proof  of  humility  than  these  words 

which  that  blessed  Prophet  spoke  ot  Shimei,  Let  him  curse, 2  Kings 

for  the  Lord  hath    hidden  him'.     The  Publican   humbled ^^' ^^" 

himself,  although  his  act  can  hardly  be  called  humility,  yet 

it  was  in  a  right  minded  manner  he  spake  those  things  which 

he  said.    The  Pharisee  exalted  himself, — ^but  if  it  seems  good 

let  us  dismiss  persons,  and  search  into  the  matter.     Let  there 

be  two  men,  both  rich,  and  highly  honoured,  and  elevated 

by  wisdom  and  power,  and  other  worldly  advantages ;    then 

let  one  of  them  seek  honour  from  all,  let  him  be  angry  if  he 

receive  it  not,  let  him  require  more  than  is  due  and  exalt 

himself;  let  the  other  despise  the  whole   matter,  and  bear 

himself  unkindly  towards  no  one  on  this  account,  and  evade 

honour  when  offered  to  him.    AVhich  then  is  the  greater,  he 

who  receives  it  not  and  yet   seeks  it,  or  he  who  despises  it 

when  given?    It  is  plain  that  the  latter  is,  and  with  reason; 

for  it  is  not  possible  to  obtain  glory  any  other  way  than  by 

fleeing  from  glory,  for  as  long  as  we  pursue  it,  it  flies  from 

us,  but  when  we  flee  from  it,  it  pursues  us.     If  thou  wouldest 

be  glorious,  do  not  desire  glory.     If  thou  wouldest  be  lofty, 

do  not  make  thyself  lofty.     And  further,  all  honour  him  who 

does  not  grasp  at  glory,  but  spurn  him  who  seeks  it.     For 

the  nature  of  man  somehow  or  other  is  fond  of  contention, 

and  leans  to  contrary  feeling.    Let  us  therefore  despise  glory, 

for  thus  we  shall  be  enabled  to  become  lowly,  and  still  more 

to  become  exalted.     Exalt  not  thyself,  that  thou  mayest  be 

exalted   by  another;    he  that  is  exalted  by  himself  is   not 

exalted  by  others,   he   who  is  humbled   by  himself  is  not 

1  See  on  1  Tim.  1,  20.  Hom.  v.  (2)  "■    Edd.    here   insert,     'And    if  you 

Tr.  p.  44.  where   he  says,  that  Satan  please  we  will  examine  the  very  case 

seems  to  have  been  forced  to  execute  itself.'     B.  omits  this,  and  Sav.  has  It 

judgment.  in  brackets. 


86       Conceit  and  pride  icorse  than  weakness  of  mind. 

Phil,  humbled  by  others.     Haughtiness  is  a  great  evil,  it  is  better 
2,9-11  o  o  7 


26,  12. 


12,  16. 


to  be  a  fool  than  haughty;  for  in  the  one  case,  the  folly  is 
only  a  perversion  of  intellect,  but  in  the  other  case  it  is  still 
worse  ;  for  it  is  folly  joined  with  madness :  the  fool  is  an 
evil  to  himself;  but  the  haughty  man  is  a  plague  to  others 
too.  This  misery  comes  of  senselessness.  One  cannot  be 
haughty-minded  without  being  a  fool ;  and  he  that  is  brim- 

'  «T-  full  of  folly  is  haughty  \ 

Prov.  Listen  to  the  Wise  Man,  who  says,  Seest  tliou  a  man  wise 
in  his  own  conceit?  there  is  more  hope  of  a  fool  than  of  him. 
Seest  thou  how  it  was  not  without  reason  I  said,  that  the  evil 
of  which  I  am  speaking  is  worse  than  that  of  folly,  for  it  is 
written.  There  is  more  hope  of  a  fool  than  of  him?    Where- 

Kom.^  fore,  St.  Paul  too  said.  Be  not  wise  in  your  own  conceits. 
Tell  me  what  description  of  bodies  do  we  say  are  in  good 
health,  those  which  are  much  inflated,  and  are  inwardly  full 
of  much  air  and  water,  or  those  which  are  kept  low,  and 
have  their  surface  such  as  marks  restraint .''  It  is  manifest 
that  we  should  choose  the  latter.  So  too  with  the  soul,  that 
which  is  puffed  up  has  a  worse  disease  than  dropsy,  whilst 
that  which  is  under  restraint  is  freed  from  all  evil.  How 
great  then  are  the  good  things  which  lowliness  of  mind 
bringeth  to  us!  What  wouldest  thou  have'.''  Forbearance.? 
freedom  from  anger  ?  love  to  our  fellow  men  .''  soberness  ? 
attentiveness }  All  these  good  things  spring  from  lowly- 
mindedness,  and  their  contraries  from  haughtiness :  the  haughty 
man  must  needs  be  insolent,  a  brawler,  wrathful,  bitter, 
sullen,  a  beast  rather  than  a  man.  Art  thou  strong,  and 
proud  thereat.'*  Thou  shouldest  rather  he  humble  on  this 
account.  Why  art  thou  proud  for  a  thing  of  nought  ?  For 
a  lion  is  bolder  than  thou,  a  wild  boar  is  stronger,  and  thou 
art  not  even  as  a  fly  in  comparison  with  ihem.  Robbers  too, 
and  violaters  of  tombs,  and  gladiators,  and  even  thine  own 
slaves,  and  those  perchance  who  are  the  worst  subjects,  are 
stronger  than  thou.  Is  this  then  a  fit  subject  for  praise  ? 
Art  thou  proud  of  such  a  matter  ?    Bury  thyself  for  shame  ! 

But  art  thou  handsome  and  beautiful .''  This  is  the  boast 
of  crows  !  Thou  art  not  fairer  than  the  peacock,  as  regards 
either  its  colour  or  its  plumage ;  the  bird  beats  thee  in  plumage, 

•  B.  Have  vou  not  from  this? 


Men  proud  of  things  in.  which  brutes  excel  them.       87 

it  far  surpasseth  thee  in  its  feathers  ^  and  in  its  colour.     The   Hom. 

...  .  .  VII 

swan  too  is  passing  fair,  and  many  other  birds,  with  whom  if, — ; — '- 

thou  art  compared  thou  wilt  see  that  thou  art  nought.    Often 

too  worthless  boys,   and  unmarried  girls,  and  harlots,  and 

effeminate  men  have  had  this  boast ;  is  this  then  a  cause  for     (6) 

arrogance?    But   art  thou   rich?    Whence    so.?    what   hast 

thou  ?    Gold,  silver,  precious  stones  !    This  is  the  boast  of 

robbers,  of  man-slayers,  of  those  who  work  in  the  mines. 

That  which  is  the  labour  of  criminals  becomes  to  thee  a 

boast!    But  dost  thou  adorn  and  deck  thyself  out .''    Well,  we 

may  see  horses  also  decked  out,  and  among  the  Persians 

camels  too,  and  for  men,  all  such    as  are  about  the  stage. 

Art  thou  then  not  ashamed  to  boast  thyself  of  these  things,  if 

unreasoning    animals,    and    slaves,    and    man-slayers,    and 

effeminate,  and  robbers,  violaters  of  tombs,  share  with  thee  ? 

Dost  thou  build  splendid  palaces  }  and  what  of  this  }    Many 

jackdaws  dwell   in    more   splendid  houses,  and  have  more 

noble  retreats.    Dost  thou  not  see  how  many,  who  were  mad 

after  money,  have  built  houses  in  fields  and  desert  places, 

that   are  retreats    for  jackdaws  ?    But   art   thou   proud    on 

account  of  thy  voice  ?    Thou  canst  by  no  means  sing  more 

shrilly  than  the  swan  or  the  nightingale.     Is  it  for  thy  varied 

knowledge  of  arts  ?     But  what  is  wiser  than  the  bee  in  this; 

what    embroiderer,    what    painter,   what    geometrician,    can 

imitate  her  works }     Is  it  for  the  fineness  of  thy  apparel  ? 

But  here  the  sjDiders  beat  thee.     Is  it  for  the  swiftness  of  thy 

feet?    Again  the  first  prize  is  with  unreasoning  animals,  the 

hare,  and  the   gazelle,  and  all   the  beasts'   which  are  not 

wanting  in   swiftness  of  foot.     Hast  thou  travelled  much  ? 

Not  more  than  the  birds ;  their  transit  is  more  easily  made, 

they  have  no  need  of  provisions  for  the  way,  nor  beasts  of 

burden,  for  their  wings  are  all-sufficient  for  them ;  this  is 

their  vessel,  this  their  beast  of  burden,  this  their  car,  this  is 

even  their  wind,  in  short,  all  that  a  man  can  name.     But 

art  thou  clear  sighted  ?    Not  as   the   gazelle ;    not  as  the 

eagle.     Art  thou  quick  of  hearing  ?  the  ass  is  more  so.     Of 

scent?  the  hound  suffers  thee  not  to  surpass  him.     Art  thou 

a  good  provider  ?  yet  thou  art  inferior  to  the  ant.    Dost  thou 

*  irtXtirirai  is  better  with  a  word    beasts  that  are  not  left  behind  by  the 
after  it,  read  perhaps  ttrtitif,  '  and  the     birds  for  swiftness  of  foot.' 


88  Good  men  only  really  above  brule  animals. 

Phil,  trathcr  gold  ?    Yet  not  as  the  Indian  ants.     Art  thou  proud 

'-  because  of  thy  healtli  ?     Unreasoning  creatures  are  far  better 

than  we  both  in  habit  of  body,  and  in  independence,  for  they 
Matt.  6  fear  no  poverty.  Behold  the  fowls  of  the  air,  for  they  sow 
26-  not,  neither  do  they  reap,  nor  gather  into  barns.  '  And 
surely,'  lie  means,  '  God  has  not  created  the  irrational 
animals  superior  to  ourselves.'  Dost  thou  mark  what  want 
of  consideration  is  here  ^  Dost  thou  observe  the  lack  of  all 
investigation  .''  Dost  thou  observe  the  great  advantage  which 
we  derive  from  an  investigation  of  the  points  t  He,  whose 
mind  is  lifted  up  above  all  men,  is  found  to  be  even  lower 
than  the  irrational  creatures. 

But  let  us  have  pity  upon  him,  and  not  follow  his  example ; 
nor  because  the  limits  of  our  mortal  nature  are  too  narrow  for 
his  conceit  of  himself,  let  us  proceed  to  lower  him"  to  the 
level  of  the  beasts  that  are  without  reason,  but  let  us  lift  him 
up  from  thence,  not  for  his  own  sake,  for  he  derives  no  better 
fate,  but  that  we  may  set  forth  the  loving-kindness  of  God, 
and  the  honour  which  He  has  vouchsafed  us.  For  there  are 
things,  3'es,  there  are  things  wherein  the  irrational  animals 
have  no  participation  with  us.  And  of  what  sort  are  these  } 
Piety,  and  a  life  based  on  virtue.  Here  thou  canst  never  speak 
of  fornicators,  nor  of  effeminate  persons,  nor  of  murderers,  for 
from  them  we  have  been  severed.  And  what  then  is  this  which 
is  found  here .?  We  know  God,  His  Providence  we  acknow- 
ledge, and  are  embued  with  true  philosophy  concerning  im- 
mortality. Here  let"  the  irrational  animals  give  place.  They 
cannot  contend  with  us  in  these  points.  We  live  in  self- 
command  ''.  Here  the  irrational  animals  have  nothing  in 
common  with  us.  For,  while  coming  behind  all  of  them,  we 
exercise  dominion  over  them;  for  herein  lies  the  superiority 
of  our  dominion,  that,  while  coming  behind  them,  we  yet 
bear  rule  over  them  :  that  thou  mightest  be  instructed  that  the 
cause  of  these  things  is,  not  thyself,  but  God  who  made  thee, 
and  gave  thee  reason.  We  set  nets  and  toils  for  them,  we 
drive  them  in,  and  they  are  at  our  mercy. 

Sobriety  of  mind,  a  compliant  temper,  mildness,  contempt 
of  money,  are  prerogatives  of  our  race ;  but  since  thou  who  art 

"  So  B.     Edd,  it.  y  cutp^cviuf/.tv.  The  word  may  be  used 

"  B.  om.  '  let."  of  sobriety,  cliastity,  or  moderation. 


Man\s  real  excellencies  and  hopes.  89 

one  of  those  blinded  by  presumption^  hast  none  of  these,  Hom. 
thou  doest  well  in  entertaining  notions  either  above  the  level , 


of  mankind,  or  beneath  the  very  irrational  creatures.  Forv««^{v«v. 
this  is  the  nature  of  blind  presumption  and  of  audacity;  it  is 
either  unduly  elevated,  or  on  the  other  hand  it  is  equally 
depressed,  never  observing  a  proper  proportion.  We  are  equal 
to  Angels  in  this  respect,  that  we  have  a  Kingdom  pledged 
to  us,  the  choir  %  unto  which  Christ  is  joined.  He  that  is  a 
man  may  be  scourged,  yet  does  he  not  succumb.  A  man 
laughs  at  death,  is  a  stranger  to  fear  and  trembling,  he  does 
not  covet  the  larger  portion.  So  that  they  all  who  are  not 
like  this  are  beneath  the  irrational  animals.  For  when  in  the 
things  of  the  body  thou  wouldest  have  the  advantage,  but 
hast  no  advantage  in  the  things  that  concern  the  soul,  how 
art  thou  aught  else  than  inferior  to  the  irrational  animals .? 
For  bring  forward  one  of  the  vicious  and  unthinking,  of  those 
that  are  living  in  excess  and  to  self^.  The  horse  surpasses'^ «»/>■"• 
him  in  warlike  spirit,  the  boar  in  strength,  the  hare  in  swift- "  "^' 
ness,  the  peacock  in  grace,  the  swan  in  fineness  of  voice,  the 
elephant  in  size,  the  eagle  in  keenness  of  sight,  all  birds  in 
wealth.  Whence  then  dost  thou  derive  thy  title  to  rule  the 
irrational  creatures  ?  from  reason .?  But  thou  hast  it  not  ?  for 
when  thou  ceasest  to  make  a  due  use  of  it,  thou  dost  on  the 
other  hand  degenerate  into  something  inferior  to  them;  for 
when  thou  possessing  reason  art  more  irrational  than  they^ 
it  had  been  better  hadst  thou  never  from  the  first  become 
capable  of  exercising  reason.  For  it  is  not  the  same  thing 
after  having  received  dominion  to  betray  the  trust,  but  to  let 
pass  the  season  to  receive  it.  That  sovereign,  who  is  below 
the  level  of  his  guards,  had  better  never  have  had  on  the 
puri:)le.  And  it  is  the  very  self-same  thing  in  this  case. 
Knowing  then  that  without  virtue  we  are  inferior  to  the  very 
irrational  animals,  let  us  exercise  ourselves  therein,  that  we 
may  become  men,  3'ea  rather  Angels,  and  that  we  may  enjoy 
the  promised  blessings,  through  the  grace  and  lovingkindness 
of  our  Lord  Jesus  Christ,  with  Whom,  &c. 

*  n  fiiri  X  ;^;«g8/a,  see  Rev.  xiv.  4. 


HOMILY     VIII. 


Phil.  ii.  12—16. 

Wherefore,  my  helmed,  as  ye  have  always  obeyed,  not  as  in 
my  presence  only,  but  now  much  more  in  my  absence,  work 
out  your  own  salvation  with  fear  and  trembling.  For  it 
is  God  which  worketh  in  you  both  to  ivill  and  to  do  of  His 
good  pleasure.  Do  all  things  without  murmurings  and 
disputings:  that  ye  may  be  blameless  and  harmless,  the 
sons  of  God,  without  rebuke,  in  the  midst  of  a  crooked  and 
perverse  nation,  among  whom  ye  shine  as  lights  in  the 
world;  holding  forth  the  word  of  life ;  that  I  may  rejoice 
in  the  day  of  Christ. 

(1)  The  admonitions,  which  we  give,  ought  to  be  accompanied 
with  commendations,  for  thus  they  become  even  welcome, 
when  we  refer  those,  whom  we  admonish,  to  that  measure  of 
zeal  which  they  have  themselves  exhibited;  as  Paul,  for 
instance,  did  here ;  and  observe  with  what  singular  discretion; 
Wherefore,  my  beloved,  he  says;  he  did  not  say  simply  '  be 
obedient,'  not  until  he  had  first  commended  them  in  these 
words,  as  ye  have  always  obeyed;  \.  e.  '  it  is  not  other  men, 
but  your  own  selves,  whom  I  bid  you  take  example  bj,'  and 
why,  much  more  in  my  absence?  '  Ye  seemed  perhaps  at 
that  time  to  be  doing  every  thing  out  of  respect  to  me,  and 
from  a  principle  of  shame,  but  that  is  no  longer  so  ;  if  then  ye 
make  it  evident  that  ye  now  strive  more  earnestly,  it  is  also 
made  evident  that  neither  then  was  it  done  out  of  considera- 
tion to  me,  but  for  God's  sake.'    Tell  me,  what  wouldest  thou? 


Fear  of  God  needful.     How  to  learn  it.  91 

'  not  that  ye  give  heed  to  me,  but  that  ye  work  out  your  own  Hom. 
salvation  with  fear  and  trembling  f  for  it  is  impossible  for_I£Il 
one,  who  lives  devoid  of  fear,  to  set  forth  any  high  or  com- 
manding example ;  and  he  said  not  merely  with  fear.,  but  he 
added,  and  with  trembling,  which  is  an  excessive  degree  of 
fear,  as  he  was  desirous  to  make  them  take  the  better  heed. 
Such  fear  had  Paul:  and  therefore  he  said,  I  fear  lest  having  ICot.9, 
preached  to  others,  I  myself  should  be  a  castaway.  For  if 
without  the  aid  of  fear  temporal  things  can  never  be  achieved, 
how  much  less  spiritual  matters ;  for  I  desire  to  know,  who 
ever  learnt  his  letters  without  fear?  who  ever  became  a  pro- 
ficient in  any  art,  without  fear?  But  if,  when  the  devil  does 
not  lie  in  the  way,  where  indolence  is  the  only  obstacle,  so 
much  of  fear  is  necessary  merely  in  order  that  we  may  master 
that  indolence  which  is  natural  to  us ;  where  there  is  so  fierce 
a  war,  so  great  hindrances,  how  can  we  by  any  possibility  be 
saved  without  fear? 

And  how  may  this  fear  be  produced?  If  we  but  consider 
that  God  is  every  where  present,  that  He  heareth  all  things, 
that  He  seeth  all  things,  not  only  whatsoever  is  done  and 
said,  but  also  all  that  is  in  the  heart,  and  in  the  depth  of  the 
soul,  for  He  is  a  Discerner  of  lite  thoughts  and  intents  ofthefieh.  4, 

'  '  12 

heart,  if  we  so  dispose  ourselves,  we  shall  not  do  or  say  or 
imagine  aught  that  is  evil.  For,  tell  me,  if  thou  hadst  to 
stand  constantly  near  the  person  of  a  ruler,  wouldest  not 
thou  stand  there  with  fear?  and  how  standing  in  God's 
presence,  dost  thou  laugh  and  throw  thyself  back,  and  not 
conceive  fear  and  dread?  Let  it  never  be  that  thou  de- 
spisest  His  longsuffering;  for  it  is  to  bring  thee  to  repentance 
that  He  is  longsuffering ;  and  when  thou  doest  aufjht, 
never  allow  thyself  to  do  it,  without  being  sensible  that  God 
is  present  in  all  things,  for  He  is  present.  So  then  whether 
eating,  or  preparing  to  sleep,  or  giving  way  to  passion,  or 
robbing  another,  or  whatever  thou  art  about,  consider  that 
God  is  standing  by,  and  thou  wilt  never  be  led  into  laughter, 
never  be  inflamed  with  rage.  If  this  be  thy  thought  con- 
tinually, thou  wilt  continually  be  in  fear  and  trembling,  for- 
asmuch as  thou  art  standing  beside  the  King.  The  builder, 
though  he  be  experienced,  though  he  be  perfectly  master  of 
his  art,  yet  stands  withy<?orr  atid  trembling,  lest  he  fall  down 


92  Fear  and  encouragemeni  from  God\s  uorkitif/. 

Phil,  from  the  building.  Thou  too  hast  believed,  thou  hast  per- 
Zi — I — "formed  many  good  deeds,  thou  hast  mounted  high:  secure 
thyself,  be  in  fear  as  thou  standest,  and  keej)  a  wary  eye,  lest 
Ej)h.  6,  ^]jQy  ifv^i]  ti,^.nce.  For  manifold  are  the  spiritual  sorts  of  wicked- 
Ps.2,ii.ness  which  aim  to  cast  thee  down.  Serve  the  Lord  with  fear  ^ 
he  says,  and  rejoice  imto  Him  with  tremhlimj.  And  how  is  re- 
joicing compatible  with  tremhlimj?  Yet  this, be  assured,  is  the 
only  rejoicing ;  for  when  we  perform  some  good  work,  and  such 
as  beseemeth  those  who  do  any  thing  with  tremhling^  then  only 
do  we  rejoice.  Work  out  your  own  salvation  u-ithfear  and 
trembling:  he  says  not,  '  work,'  but  icork  out,  i.  e.  with  much 
earnestness,  with  much  diligence;  but  as  he  had  said,  ivithfear 
and  trembling,  and  had  thrown  them  into  anxiety,  see  how  he 
rvelieves  their  alarm:  for  what  does  he  say?  It  is  God  that 
worketh  in  you.  Fear  not  because  T  said,  u-ithfear  and  trem- 
bling. I  said  it  not  with  this  view,  that  thou  shouldest  give 
up  in  despair,  that  thou  shouldest  suppose  virtue  to  be 
somewhat  difficult  to  be  attained,  but  that  thou  mightest  be 
led  to  follow  after  it,  and  not  spend  thyself  in  vain  pursuits; 
if  this  be  the  case,  God  will  work  all  things.  Do  thou 
be  bold;  /b;-  it  is  God  thai  tcorketh  in  you.  If  then  He 
worketh,  it  is  our  part  to  bring  a  mind  ever  resolute,  clenched 
and  unrelaxed.  For  it  is  God  that  ivorketh  in  you  both  to 
tvill  and  to  do.  '  If  He  does  Himself  work  in  us  to  will,  how 
dost  thou'^  exhort  us?  for  if  He  works  Himself  even  the  will, 
the  words,  which  you  speak  to  us,  have  no  meaning,  that  ye 
have  obeyed;  for  we  have  not  obeyed;  it  is  without  meaning 
that  thou  sayest,  tcHh  fear  and.  trembling ;  for  the  whole  is 
of  God.'  It  was  not  for  this  that  I  said  to  you,yb/-  He  worketh 
in  you  both  to  will  and  to  do,  but  my  object  was  to  relieve 
your  anxiety.  If  thou  wilt,  in  that  case  He  will  '  work  in  thee 
to  will.'  Be  not  affrighted,  or  wearied;  both  the  hearty  desire 
and  the  accomplishmeut  are  a  gilt  from  Him :  lor  where  we  have 
the  will,  thenceforward  He  will  increase  our  will.  For  instance, 
I  desire  to  do  some  good  work:  He  has  wrought  the  good 
work  itself,  and  by  means  of  it  He  has  wrought  also  the  will. 
Or  he  says  this  in  the  excess  of  his  i)iety,  as  when  he  declares 
that  our  welldoings  are  gifts  of  grace, 

»  So  B.  Edd.  '  he.' 


Good  will  given  in  good  tvorks.     Salon's  arls.  93 

As  then,  when  he  calls  these  gifts,  he  does  not  put  us  out  Hom. 
of  the  pale  of  free  will,  but  accords  this  to  us,  so  when  he  ^^^^' 
says,  '  to  work  in  us  to  will,'  he  does  not  deprive  us  of  free  ^  ' 
will,  but  he  shews  that  by  actually  doing  right  we  greatly 
increase  our  heartiness  in  willing.  For  as  doing  comes 
of  doing,  so  of  not  doing  conies  not  doing.  Hast  thou  given 
an  alms?  Thou  art  the  more  incited  to  give;  but  hast  thou 
refused  to  give?  thou  art  become  so  much  the  more  disin- 
clined. Hast  thou  practised  temperance  for  one  day  ?  Thou 
hast  an  incitement  for  the  next  likewise.  Hast  thou  indulged 
to  excess?  Thou  hast  increased  the  inclination  to  self-indul- 
gence. ''  When  the  tnan  cometh  {into  the  depth  of  vice),  thenvvov. 
cometh  also  contempt.  As,  then,  when  a  man  decends  into  ^^'  ^* 
the  depth  of  iniquity,  he  turns  a  despiser;  so  whosoever  enters 
the  depth  of  godliness,  quickens  his  exertions.  For  as  the 
one  runs  riot  in  despair,  so  the  second,  under  a  sense  of  the 
multitude  of  good  things,  exerts  himself  the  more,  fearing  lest 
he  should  lose  the  whole.  According  to  His  good  pleasure, 
he  says,  that  is,  '  for  love's  sake,'  for  the  sake  of  pleasing 
Him;  to  the  end  that  we  may  do  that  which  is  acceptable  to 
Him;  that  the  things  may  be  done  according  to  His  will. 
Here  he  shews,  and  makes  it  a  ground  of  confidence,  that  He 
is  sure  to  vt^ork  in  us,  for  it  is  His  will  that  we  live  as  He 
desires  we  should,  and  if  He  desires  it,  He  Himself  both 
worketh  in  us  to  this  end",  and  will  certainly  accomplish  it; 
for  it  is  His  will  that  we  live  aright.  Seest  thou,  how  he 
does  not  deprive  us  of  free  will  ? 

Do  all  things  without  murmurings  and  disputings.  The 
devil,  when  he  finds  that  he  has  no  ])ower  to  withdraw  us 
from  doing  right,  goes  about  "^  to  spoil  our  reward  by  other 
means.  For  he  has  taken  occasion  to  insinuate  pride  or 
vain-glory,  or  if  not  this,  then  murmuring,  or,  if  none  of  these, 
misgivings.  Now  then  see  how  Paul  sweeps  away  all  these. 
He  said  on  the  subject  of  humility  all  that  he  did  say,  to 
overthrow  pride ;  he  spoke  of  vain-glory  to  pull  down 
vanity ;  and  elsewhere  too  he  says,  not  as  in  my  presence 

b  These  words   are  added  by  LXX,  hi^yu^  is  difficult.     Old  Lat.  seems  to 

understanding  '  cometh,'    as  '  cometh  have   used  Iwas'yu,   making   the  sense, 

far.'  '  and  thus  far  Himself  instructs  us.' 

"■  This   clause,  wjof   §i    raur*    a.hrl(  d    So  Ben.  and  B.  Sav.  t.  '  wishes.' 


94  St.  Paul  only  threatens  in  strong  cases. 

Phil,  only,  but  here  he  speaks  of  murmuring  and  disputing.  But 
-'- — '- — .'  why,  I  want  to  know,  when  in  the  case  of  the  Corinthians  he 
was  engaged  in  uprooting  this  evil  tendency,  did  he  remind 
them  of  the  Israelites,  but  here  has  said  nothing  of  the  sort, 
but  simply  charged  them  ?  Because  in  that  case  the  mischief 
was  already  done,  i'or  which  reason  there  was  need  of  a  more 
severe  stroke  and  a  sharper  rebuke ;  but  here  he  is  giving  ad- 
monitions to  prevent  its  being  done.  Severe  measures  then 
were  not  called  for  in  order  to  secure  those  that  had  not  yet 
been  guilty;  as  in  leading  them  to  humility  he  did  not  subjoin 
Lukeie,  the  instance  in  the  Gospel,  wherein  the  proud  were  punished, 
j^P^  '  but  laid  the  charge  as  from  God's  lips;  and  he  addresses 
them  as  free,  as  children  of  pure  birth,  not  as  servants ; 
for  in  the  practice  of  virtue  a  rightminded  and  generous 
person  is  influenced  by  those  who  have  done  well,  but  one 
of  bad  principles  is  not  led  by  these,  but  by  the  example  of 
such  as  receive  punishment ;  the  one  by  the  consideration  of 
honour,  the  other  of  chastisement.  Wherefore  also  writing 
to  the  Hebrews,  he  said,  bringing  forward  the  example  of 
Heb.l2,  Esau,  Who  for  one  morsel  of  meat  sold  his  birthright ;  and 
Heb.io,  again,  if  any  man  draw  back,  my  soul  shall  have  no  pleasure 
^^-  in  him.  And  among  the  Corinthians  were  many  who  had 
2  Cor.  been  guilty  of  fornication.  Therefore  he  said,  And  lest  when 
I  come  again  my  God  will  humble  me  among  you,  and  that 
I  shall  bewail  many  that  have  sinned  already,  and  have  not 
repented  of  the  uticleanness,  and  fornication,  and  lascivious- 
ness  which  they  have  committed.  That  ye  may  be  blameless 
and  harmless ;  i.  e.  irreproachable,  unsullied ;  for  murmuring 
occasions  no  slight  stain.  And  what  means  without  dis- 
puting? 'Is  it  good,  or  not  good .f"  Do  not  question,  he 
says,  though  it  be  trouble,  or  labour,  or  any  thing  else  what- 
ever. He  did  not  say,  '  that  ye  be  not  punished,'  notwith- 
standing that  punishment  is  reserved  for  the  thing;  and  this 
he  made  evident  in  the  Epistle  to  the  Corinthians ;  but  here 
he  said  nothing  of  the  sort ;  but  he  says,  That  ye  may  be 
blameless  and  harmless,  the  sons  of  God,  without  rebuke^  in 
the  midst  of  a  crooked  and  perverse  nation,  among  whom  ye 
shine  like  lights  in  the  world,  holding  forth  the  word  of  life, 
that  I  may  rejoice  in  the  day  of  Christ.  Observest  thou 
that  he  is  instructing  these  not  to  murmur .?  So  that  murmur- 


Sin  of  murmuring.     Trials  of  Job.  J^5 

ing  is  left  for  unprincipled  and  graceless  slaves ;  for  tell  me,  Hom. 
what  manner  of  son  is  that,  who  murmurs  at  the  very  time 
that  he  is  employed  in  the  affairs  of  his  father,  and  is  working 
for  his  own  benefit  ?  Consider,  he  says,  that  you  are  labour- 
ing for  yourself,  that  it  is  for  yourself  that  you  are  laying  up ; 
it  is  for  those  to  murmur,  when  others  profit  by  their  labours, 
others  reap  the  fruit,  while  they  bear  the  burthen ;  but  he  that 
is  gathering  for  himself,  why  should  he  murmur  ?  Because 
his  wealth  does  not  increase  ?  But  this  is  not  the  case.  Why 
does  he  murmur  who  acts  of  free-will,  and  not  by  constraint  ? 
It  is  better  to  do  nothing  than  to  do  it  with  murmuring,  for 
even  the  very  thing  itself  is  spoilt ;  and  do  you  not  remark 
that  in  our  own  families  we  are  continually  saying  this ;  '  it 
were  better  for  these  things  never  to  be  done,  than  to  have 
them  done  with  murmuring  ?'  and  we  had  often  rather  be 
deprived  of  the  services  some  one  owes  us,  than  submit  to 
the  inconvenience  of  his  murmuring.  For  murmuring  is 
intolerable,  most  intolerable;  it  borders  upon  blasphemy. 
Otherwise  why  had  those  men  to  pay  a  penalty  so  severe  ? 
It  is  aproof  of  ingratitude;  the  mui'murer  is  ungrateful  to  God, 
but  whoso  is  ungrateful  to  God  does  thereby  become  a 
blasphemer.  Now  there  were  at  that  time,  if  ever,  uninter- 
rupted troubles,  and  dangers  without  cessation :  there  was  no 
pause,  no  remission :  innumerable  were  the  horrors,  which 
pressed  upon  them  from  all  quarter's,  but  now  we  have  pro- 
found peace,  a  perfect  calm. 

Wherefore  then  murmur?    Because  thou  art  poor?    Yet     (3) 
think  of  Job.    Or  because  sickness  is  thy  lot  ?    What  then  if, 
with  the  consciousness  of  as  many  excellencies  and  as  high 
attainments  as  that  holy  man,  thou  hadst  been  so  afflicted  ? 
Again  reflect  on  him,  how  that  for  a  long  time  he  never 
ceased  to  breed  worms,  sitting  upon  a  dunghill  an*d  scraping 
his  sores;  for  the  account  says,  that  {after  a  long  time  had  joh 2,9. 
passed,)  then  said  his  icife  unto  him,  Hoiv  long  wilt  thou  ^^^^ 
persist,  saying.  Yet  a  little  ivhile  I  hide  in  expectation?  But 
your  child  is  dead  ?    What  then  if  thou  hadst  lost  all  thy 
children,  and  that  by  an  evil  fate,  as  he  did  ?    For  ye  know, 
ye  know  well,  that  it  is  no  slight  alleviation  to  take  our  place 
beside  the  sick  man,  to  press  mouth  to  mouth,  to  close  the 
eyes,  to  stroke  the  beard,  to  hear  the  last  accents ;  but  that 


96  Job's  patience  under  trouble  and  reproach. 

Phii-.  just  man  was  vouchsafed  none  of  these  consolations,  they  all 
"^^-^ — ^ being  overwlu'hned  at  once.  And  why  do  I  say  this?  Iladst 
thou,  thine  own  self",  been  bidden  to  slay  and  offer  up  thine 
own  son,  and  to  sec  the  body  consumed,  like  that  l;)lessed 
Patriarch,  what  wouldest  thou  have  done  ?  What  then 
must  lie  have  felt  whilst  he  was  erecting  the  altar,  laying 
on  the  wood,  binding  his  child  ?  But  there  are  some  who 
revile  thee  ?  What  then  would  have  been  thy  feelings,  had 
thy  friends,  come  to  administer  consolation  to  thee,  spoken 
like  Job's  ?  For,  as  it  is,  innumerable  are  our  sins,  and  we 
deserve  to  be  reproached ;  but  in  that  case  he  who  was 
most  true,  most  just,  most  godly,  who  ke])t  himself  from 
every  evil  deed,  heard  the  contrary  of  those  laid  to  his 
charge  by  his  friends.  What  then,  tell  me,  if  thou  hadst 
Job2,9. heard  thy  wife  exclaiming  in  accents  of  reproach;  /  am  a 
■  vagabond  and  a  servant,  wandering  from  place  to  place,  and 
from  house  to  house,  waiting  until  the  sun  goes  down,  that 
I  may  rest  from  the  ivoes  that  encompass  me.  Why  dost 
thou  speak  so,  O  foolish  woman  ?  for  is  thine  husband  to 
blame  for  these  things  }  Nay,  not  he,  but  the  devil.  Speak 
a  word  against  God,  she  says,  and  die; — and  if  thereupon  the 
stricken  man  had  cursed  and  died,  how  wouldest  thou  be  the 
better? — No  disease  you  can  name  is  worse  than  that  of  his, 
though  you  name  ten  thousand.  It  was  so  grievous,  that  he 
could  no  longer  be  in  the  house  and  under  cover;  such,  that 
all  men  gave  him  up ;  for  if  he  had  not  been  irrecoverably 
gone,  he  would  never  have  taken  his  seat  without  the  city,  a 
more  pitiable  object  than  those  afflicted  with  leprosy;  for 
these  are  both  admitted  into  houses,  and  they  do  herd 
together ;  but  he  passing  the  night  in  the  open  air,  naked 
upon  a  dunghill,  could  not  bear  a  garment  upon  his  body. 
How  so }  Perhaps  it  would  only  have  added  pain  to  the 
Job  7,5.  pangs  which  he  endured.  For  /  melt  the  clods  of  the 
LXX.  QQyif^^  jip  says,  xvhile  I  scrape  off  my  sore".  His  flesh  bred 
boils  and  worms  in  him,  and  that  continually.  Seest  thou  how 
each  one  of  us  sickens  at  the  hearing  of  these  things  ?  but  if 
they  are  intolerable  to  hear,  is  the  sight  of  them  more  tole- 
rable? and  if  the  sight  of  them  is  intolerable,  how  much  more 
intolerable  to  undergo  them  ?     And  yet  that  saint  did  undergo 

"  Eng.  Vers.  "  My  flesh  is  clothed  with  worms  and  clods  of  the  earth." 


Job  had  less  to  support  his  patience  titan  ice  have.       97 

them,  and  not  for  two  or  three  days,  but  for  a  long  while,  Hom. 
and  he  sinned  not  even  with  his  lips.  What  disease  can  you  — — '~ 
describe  to  me  like  tliis,  so  exquisitely  painful  ?  for  was  not 
this  worse  than  blindness?  The  things  which  my  soul  refusecP^^^^T- 
to  touch,  he  says,  are  as  my  sorroivful  meat,  and  not  only 
this,  but  that  which  affords  cessation  to  others,  night  and 
sleep,  brought  no  alleviation  to  him,  nay,  were  worse  than 
any  torture.  Hear  his  words;  Though  thou  scarest  me  tvith  "^"^  '^' 
dreams,  and  terrijiest  me  through  visions.  If  it  be  morning, 
I  say.  When  will  it  be  evening?  and  though  suffering  this,  he 
murmured  not.  Nor  was  this  all  his  woe ;  but  bad  repute  in 
the  eyes  of  the  world  was  added;  for  they  forthwith  con- 
cluded him  to  be  guilty  of  endless  crimes,  judging  from  all 
that  he  suffered.  And  accordingly  this  is  the  consideration, 
which  his  friends  urged  upon  him;  Know  therefore  that  God  John, 
exactetli  less  of  thee  than  thine  iniquities  deserve.  Wlierefore 
he  himself  said,  But  now  they  that  are  younger  than  I  have  Job  so, 
me  in  derision^  whose  fathers  I  would  have  disdained  to  set 
with  the  dogs  of  my  flock.  And  much  worse  was  this  than 
death  !  Yet  though  assaulted  on  all  sides  by  a  flood  like  this, 
when  there  raged  around  him  a  fearful  storm,  clouds,  rain, 
lightnings,  whirling  winds  and  waterspouts,  he  remained  him- 
self unmoved,  seated  as  it  were  in  the  midst  of  this  surge, 
thus  awful  and  overwhelming,  as  in  a  perfect  calm,  and  no 
murmur  escaped  him;  and  this  before  the  gift  of  grace, 
before  that  aught  was  declared  concerning  a  resurrection, 
before  aught  concerning  hell  and  punishment  and  vengeance. 
Yet  we,  who  hear  both  Prophets  and  Apostles  and  Evange- 
lists speaking  to  us,  and  have  innumerable  examples  set 
before  us,  and  have  been  taught  the  tidings  of  a  Resurrection, 
yet  harbour  discontent,  thougli  no  man  can  say  that  such  a 
fate  as  this  has  been  his  own.  For  even  if  he  has  lost  money, 
yet  not  all  that  great  number  of  sons  and  daughters,  or  if  he 
has,  perchance  it  was  that  he  had  sinned ;  but  for  him,  he 
lost  them  suddenly,  in  the  midst  of  his  sacrifices,  in  the 
midst  of  the  service  which  he  was  rendering  to  God.  And 
if  any  man  has  at  one  blow  lost  property  to  the  same  amount, 
which  can  never  be,  yet  he  has  not  had  the  further  affliction 
of  a  sore  all  over  his  body,  he  has  not  scraped  the  humours 
that  covered  him ;  or  if  this  likewise  has  been  his  fate,  yet  he 

H 


})8        Virtue  amidst  coniradiction  like  stars  in  the  viffht. 

Phil,  has  not  had  men  to  upbraid  and  reproach  him,  which  is 

"- — '—'- above  all  things  calculated  to  wound  the  feelings,  more  than 

the   calamities  we   suffer.     For  if  when  we  have  persons  to 

cheer  and  console  us  in  our  misfortunes,  and  to  hold  out  to 

us  fair  })rospects,  we  yet  despond,  consider  what  it  was  to 

Ps.  69,  have  men  upbraiding  him.     If  the  words,  /  looked  for  some 

20  .  •  ' 

to  have  pity,  hut  there  teas  no  man,  and  for  comforters,  hut 
T  found  none;    describe  intolerable  misery,  how  great  an 

Job  16,  aggravation  to  find  revilcrs  instead  of  comforters!    Miserable 

^'  comforters  are  ye  all,  he  says. 

(4 )  If  we  did  but  revolve  these  subjects  continually  in  our  minds, 
if  we  well  weighed  them,  no  ills  of  this  present  time  could 
ever  have  force  to  disturb  our  peace,  when  we  turned  our 
eyes  to  that  wrestler,  that  soul  of  adamant,  that  spirit  impene- 
trable as  brass.  For  as  though  he  had  borne  about  him  a 
body  of  brass  or  stone,  he  met  all  events  with  a  noble  aud 
constant  spirit.  Taking  these  things  to'  heart,  let  us  do 
every  thing  tvithout  murmuring  and  disputing.  Is  it  some 
good  work  that  thou  hast  before  thee,  and  dost  thou  murmur? 
wherefore  ?  art  thou  then  forced  ?  for  that  there  are  many 
about  you  who  force  you  to  murmur,  I  know  well,  says  he. 
This  he  intimated  by  saying,  in  lite  midst  of  a  crooked  and 
perverse  generation ;  but  it  is  this  that  deserves  admiration, 
that  we  admit  no  such  feeling  when  under  galling  provocation. 
For  the  stars  too  give  light  in  the  night,  they  shine  in  the 
dark,  and  receive  no  blemish  to  their  own  beauty :  yea  they 
even  shine  the  brighter,  but  when  light  returns,  they  no 
longer  shine  so.  Thus  thou  too  dost  appear  with  the  greater 
lustre,  whilst  thou  boldest  straight  in  the  midst  of  the  crooked. 
This  it  is  which  deserves  our  admiration,  the  being  blameless, 
for  that  they  might  not  urge  this  plea^,  he  himself  set  it  down 
by  anticipation.  What  means  holding  fast  the  icord  of  life? 
i.  e.  '  being  destined  to  live,  being  of  those  that  ai'e  gain- 

I  ^^5    '  ing  salvation'.     Observe  how  immediately  he  subjoins  the 

Mcd,.  rewards,  which  are  in  reserve.  Lights,  he  says,  retain  the 
princi])le  ^  of  light ;  so  do  ye  the  principle  of  life.  What 
means  the  word  of  life?  Having  the  seed  of  life*',  i.  e.  having 
pledges  of  life,  holding  life  itself,  i.  e.  '  having  in  yourselves 
the  seed  of  life,'  this  is  what  he  calls  the  word  of  life.     Con- 

^  viz.  that  they  were  forced.  8  B.  om.  '  havinij'  &c. 


»SV.  Paul  speaks  of  his  death  as  a  drink-offering.       99 

sequently  the  rest  are  all  dead,  for  by  these  words  he  signi-  Hom. 
fied  as  much  ;  for  otherwise  those  others  likewise  would  have 


held  the  word  of  life.  That  I  may  rejoice^,  he  says ;  what  is '  or  boast 
this  ?  I  too  participate  in  your  good  deeds,  he  says.  So  great 
is  your  virtue,  as  not  only  to  save  yourselves,  but  to  render 
me  illustrious.  Strange  kind  of  '  boasting,'  thou  blessed 
Paul  !  Thou  art  scourged,  driven  about,  reviled  for  our  sakes  : 
therefore  he  adds,  in  the  day  of  Christ,  that  I  have  not  run, 
he  says,  in  vain,  no  Iraboiired  in  vain,  but  I  always  rejoice, 
he  means,  that  I  have  not  run  in  vain. 

Yea,  and  if  I  be  offered;  he  said  not,  '  and  if  T  die  even,' 
nor  did  he  when  writing  to  Timothy,  for  there  too  he  has 
made  use  of  the  same  expression.     For  I  am  now  ready  to  2  Tim. 
be  offered.    He  is  both  consoling  them  about  his  own  death,   ' 
and  instructing  them   to  bear  death  gladly  for  Christ's  sake. 
I  am  become,  he  says,  as  it  were  a  libation  and  a  sacrifice. 

0  blessed  soul !  His  bringing  them  to  God  he  calls  a  sacrifice, 
which  teaches  us  that  it  is  much  better  to  present  a  soul  than 
to  present  oxen;  '  if  now,  then,  over  and  above  this  offering,' 
he  says, 'I  add  myselflikewise,  as  a  drink-offering,  I  have  joy  in 
my  death.'     For  this  he  implies,  when  he  says,  Yea,  and  if 

1  be  offered  upon  the  sacrifice  and  service  of  your  faith,  I 
joy  and  rejoice  with  you  all ;  for  the  same  cause  do  ye  also 
Joy  and  rejoice  with  me.     Why  dost  thou  rejoice  with  them  ? 

Seest  thou  how  he  shews  that  it  is  their  duty  to  rejoice?  On 
the  one  hand  then,  he  says,  I  rejoice  in  being  made  an  offer- 
ing; on  the  other,  I  rejoice  with  you,  in  having  presented  a 
sacrifice  ;  for  the  same  cause  also  do  ye  joy  and  rejoice  with 
me,  that  I  am  offered  up;  Rejoice  uith  me,  he  says,'  who  do 
myself  rejoice  at  my  death.'  So  that  the  death  of  the  just  is 
no  subject  for  tears,  but  for  joy.  If  they  rejoice,  we  should 
rejoice  with  them.  For  it  is  misplaced  for  us  to  weep,  while 
they  rejoice.  '  But,'  it  is  urged, '  we  long  for  our  wonted  inter- 
course.' This  is  a  mere  pretext  and  excuse  ;  and  that  it  is 
so,  mark  what  he  bids  the  Philippians;  Rejoice  uith  me,  and 
joy.  And  dost  thou  miss  thy  wonted  intercourse  ?  If  thou  wert 
thyself  destined  to  remain  here,  there  would  be  reason  in 
what  thou  sayest;  but  if  after  a  brief  space  thou  wilt  overtake 
him,  who  has  departed,  what  is  that  intercourse  which  thou 
dost  seek  }  for  it  is  only  when  he  is  for  ever  severed  from  him 

H  2 


100  Death  in  general  a  cause  for  rejoicing. 

Phil,  that  a  man  misses   the  society  of  another,  but  if  he  will  go 

2  12-16  J  '  o 

- — ^ — '-  the  sanje  way  that  thou  wilt  go,  what  is  the  intercourse  which 
thou  longest  for  ?  Why  do  we  not  bewail  all  that  arc  upon 
foreign  travel  ?  Do  we  not  cease,  after  shedding  a  few  tears, 
the  first  or  the  second  day  once  over  ?  If  thou  longest  for 
thy  wonted  intercourse  with  him,  weep  so  far  as  may  suffice 
to  evidence  natural  feeling:  but  after  that,  rejoice,  like  Paul, 
when  he  declares,  'it  is  no  evil  that  I  suffer,  but  I  even 
rejoice  in  going  to  Christ,  and  do  ye  rejoice.'  Rejoice  with 
me,  he  says.  Therefore  let  us  too  rejoice  when  we  see  a 
good  man  dying,  and  yet  more  even  when  any  of  the  despe- 
rately wicked  ;  for  the  first  is  going  to  receive  the  reward  of 
his  labours,  but  the  other  has  abated  somewhat  from  the  score 
of  his  sins'*.  But  it  is  said,  perhaps  he  might  have  altered, 
had  he  lived.  Yet  God  would  never  have  taken  him  away, 
if  there  had  been  really  a  prospect  of  an  alteration.  For 
why  should  not  He  who  orders  all  events  for  our  salva- 
tion, allow  him  the  opportunity,  who  gave  promise  of  altering.'' 
If  He  leaves  those,  who  never  alter,  much  more  those  that 
do.  Let  then  the  sharpness  of  our  sorrow  be  every  where  cut 
xMu>  away',  let  the  voice  of  lamentation^  cease.  Let  us  thank  God 
'^KCTtrti  under  all  events :  let  us  do  all  things  without  murmuring  ;  let 
us  be  cheerful,  and  let  us  become  pleasing  to  Him  in  all 
things,  that  we  attain  the  good  things  to  come,  by  the  grace 
and  lovingkindness  of  our  Lord  Jesus  Christ,  with  Whom,  &c. 


''  Wixa-^i.  See   on  Stat.  Horn.  v.  (4.)  while  there  is  life  there  is  hope.     Still 

Tr.  p.  103.  note  s.     Here  however  he  a  more  thorough  feeling  of  God's  mercy, 

rather  means  sins  that  might  have  been  and  of  our  own  ignorance,  would  make 

committed.    He  certainly  rather  strains  us  better  understand  the  general  use  of 

the  principle   of  trying  to  view  things  thanksgiving  in  our  funeral  service, 
as  they  are,  seeing  that,  to  us  at  least. 


HOMILY     IX. 


Phil.  ii.  19,  20,  21. 

But  I  trust  in  the  Lord  Jesus  to  send  Timotheus  shortly  unto 
you,  that  I  also  may  be  of  good  comfort,  ivhen  I  know 
your  state.  For  I  have  no  man  likeminded,  who  will 
naturally  care  for  your  state.  For  all  seek  their  own,  not 
the  things  which  are  Jesus  Christ's. 

He  had  said,  that  the  things  which  have  happened  untovhw.i, 
me  have  fallen  out  rather  unto  the  furtherance  of  the  Gosjjel;  ^^'     ' 
so  that  my  bonds  in   Christ  are  manifest  in  all  the  jialace. 
Again,  Yea.,  and  if  I  be  offered  upon  the  sacrifice  and  service  Phil.  2, 
of  your  faith,  I  joy,  and  rejoice  with  you  all.     By  these  ' " 
words  he  strengthened  them.     Perchance  they  might  suspect 
that  his  former  words  wt^re  spoken  just  to   comfort  them. 
What  then  does  he?  how  does  he  fi-ee  them  from  this  sus- 
picion ?     By  saying,  /  will  send  Timothy  shortly  unto  you, 
for  they  desired  to  hear  all  things  that  concerned  him.     And 
wherefore  said  he  not,  "  that  ye  may  know  my  state,"  but, 
"  that  I  may  know  yours .'"'     Because  Epaphroditus  would 
have  reported  his  state  before  the  arrival  of  Timothy.   Where- 
fore further  on  he  says,  Yet  I  supposed  it  necessary  to  send^^^-'^y 
to  you  Epa2)hroditus,  my  brother.     But  he  means,  I  wish  to 
learn  of  your  affairs,  for  it  was  likely  that  he  had  remained  long 
time  with  Paul  through  his  bodily  weakness.     So  that  it  is 
suitably  he   says,  I  wish  to  knoio  your  state.     See  how  he 
refers  every  thing  to  Christ,  even  the  mission  of  Timothy, 


102       St.  PauVs  care  io  know  about  the  Pftilippians. 

Phil,  saying,  /  tncst  in  the  Lord  Jesus,  that  is,  I  have  good  hope 

!i .'God  will  grant  me  this,  that  I  too  may  be  of  good  courage, 

when  I  know  your  state.  As  I  refreshed  you  when  ye  heard 
the  very  things  of  nie  which  ye  had  prayed  for,  that  the 
Gospel  had  advanced,  that  its  enemies  were  put  to  shame, 
that  the  means  by  which  they  thought  to  injure,  rather  made 
me  rejoice ;  thus  too  do  I  wish  to  learn  of  your  affairs,  that 
I  may  be  of  good  courage  when  I  know  your  state.  Here  he 
shews  that  they  ought  to  rejoice  for  his  bonds,  and  to  be  con- 
formed to  them,  for  they  begat  in  him  great  pleasure,  for  the 
words,  that  I  too  may  he  of  good  coinfort,  imply  that  ye  be 
so  too. 

Oh,  what  longing  had  he  toward  Macedonia!  he  testifies 
1  Thess.  the  same  to  the  Thessalonians,  when  he  says.  But  we,  brethren, 
^lfr<>p'(tct-^^^^^9  taken^  from  you  for  a  short  time,  SfC.  Here  he  says, 
uffSUris  I  trust  to  send  Timothy  that  I  may  know  your  state,  which 
is  a  proof  of  excessive  care:  for  when  he  could  not  himself 
be  with  them,  he  sent  his  discij^les,  as  he  could  not  endure  to 
remain,  even  for  a  little  time,  in  ignorance  of  their  state.  For 
he  did  not  learn  all  things  by  revelation  of  the  Spirit,  and  for 
this  we  can  see  some  reason;  for  if  the  disciples  had  believed 
that  it  were  so,  they  would  have  lost  all  sense  of  shame  %  but 
now  from  expectation  of  concealment,  they  were  more  easily 
corrected.  In  a  high  degree  did  he  call  their  attention  by 
saying,  that  I  too  may  he  of  good  comfort,  and  rendered  them 
more  zealous,  so  that,  when  Timothy  came  he  might  not  find 
any  other  state  of  things,  and  report  it  to  him.  He  seems  to 
have  acted  in  like  sort  in  his  own  person,  when  he  delayed 
his  coming  to  the  Corinthians,  that  they  might  repent;  where- 
2Cor.  i,fore  he  wrote,  to  spare  you  I  came  not  as  yet  to  Corinth;  for 
his  love  was  manifested  not  simply  in  reporting  his  own  state, 
but  in  his  desire  to  learn  of  theirs,  for  this  is  the  part  of  a 
soul  which  has  a  care  of  others,  which  takes  thought  for 
them,  which  is  always  wrestling  in  spirit  for  them. 

At  the  same  time  too,  he  lionours  them  by  sending 
Timothy.  '  What  sayest  thou.?  dost  thou  send  Timothy?  and 
wherefore?'     Because   I  have  no  one  likeminded;   that  is, 

»  He  means,  that  if  they  thought  he  provement,  in  the  hope  of  standing  well 
knew  their  exact  condition  hy  revela>  in  his  eyes.  Such  motives  are  of  course 
tion,  they  would  lose  a  motive  for  im-     still  apart  of  our  moral  education. 


Timothy  likeminded  with  hii/i.    His  diisinterestedness.     103 

none  of  those  whose  care  is  like  mine,  none  who  will  natu-   Hom. 
rally  ^  care  for  you.     Had  he  then  none  likeminded  of  those         • 
who  were  with  them?  Not  one;  and  what  means  this?  None  '""'''"* 
who  has  yearnings  and  takes  thought  for  you  as  I  do.     No 
one  will  lightly  choose,  he  means,  to  make  so  long  a  journey 
for  this  purpose.     Timothy  is  the  one  with  me   who  loves 
you  *".     For  I  might  have  sent  others,  but  there  was  none  like 
him.     This  then  is  that  likemindedness,  to  love  the  disciples 
as  the  master  loves  them.     Wlto,  says  he,  will  naturally'^  care^yvv<r!wi 
yor  you,  ihoit  is,  as  a  father, /or  all  seek  their  own,  not  ^AePhil.  2, 
things  ichich  are  Jesus  ChrisCs,  their  own  comfort,  their  own^^' 
safety.     This  too  he  writes  to  Timothy.     But  why  doth  he 
lament  such  things  as  these  .^     To  teach  us  his  hearers  not 
to  fall  in  like  sort,  to  teach  his  hearers  not  to  seek  for  remis- 
sion from  toil,  for  he  who  seeks  remission  from  toil,  seeks  not 
the  things  that  are  Christ's,  but  his  own.     We  ought  to  be 
prepared  against  every  toil^  against  every  distress. 

Ver.  22.   Ye  know  the  proof  of  him,  that  as  a  son  with  the 
father,  he  hath  served  with  me  in  the  Gospel. 

And  that  I  speak  not  at  random,  ye  yourselves,  he  says, 
know,  that  as  a  son  with  the  father,  he  hath  served  with  me 
in  the  Gospel.  He  presents  then  Timothy  to  them,  and  with 
reason,  that  he  might  enjoy  much  honour  from  them.  This 
too  he  does  when  he  writes  to  the  Corinthians,  and  he  says,  1  Cor. 
Let  no  man  therefore  despnse  him,  for  he  ivorketh  the  work  ^^'  ^*^' 
of  the  Lord  as  L  also  do.  This  he  said  not  as  caring  for 
him,  but  for  those  who  receive  him,  that  they  might  receive 
a  great  reward. 

Ver.  23.  Him  then,  he  says,  /  hop)e  to  send  presently,  so 
soon  as  I  shall  see  how  it  will  go  with  me,  that  is,  when  I 
see  whore  I  stand,  and  what  end  my  affairs  will  have. 

Ver.  24.  But  I  trust  in  the  Lord  that  I  also  myself  shall 
come  shortly. 

I  am  not  therefore  sending  him,  as  though  I  myself  would 
not  come,  but  that  I  may  be  of  good  courage  when  I  know 
your  state,  that  even  in  the  mean  time  I  may  not  be  ignorant 
of  it.  Bat  I  trust  in  the  T^ord,  says  he,  that  is,  God  willing.  ,  , 
See  how  he  depends  in  all  on  God,  and  speaks  nothing  of  his 
own  mind. 

•'  Or,  '  the  one  who  loves  you  with  me,'  i.  e. '  as  I.' 


104      Epaphroditus  h  is  fellow-soldier .     His  sickness. 

Phil.       Ver.  25.    Yet    I  supposed  it   necessary    to   send   to   you 
— ■ — -  Epaphrodilus,  my  brother,  and  companion  in  labour,  and 
fellow-soldier. 

And  him  too  he  sends  with  the  same  praises  as  Timothy, 
for  he  commends  him  on  these  two  points;  first,  in  that  he 
loved  them,  when  he  says,  who  will  naturally  care  for  you; 
and  secondly,  in  that  he  had  approved  himself  in  the  Gospel. 
And  for  the  same  reason,  and  in  the  same  terms,  he  praises 
this  man  also:  and  how?  By  calling  him  a  brother,  and  a 
fellow  worker,  and  not  stopping  at  this  ]ioint,  but  adding 
a\sQ,  felloic-soldier,  he  shewed  how  he  shared  in  his  dangers, 
and  testifies  of  him  the  same  things  which  he  testifies  of 
himself,  for  felloiv-soldier,  is  more  than  fellow-worker,  for 
J  ^'iXtTi  perchance  some  might  give  aid  in  quiet '  matters,  yet  not  so 
in  wars  and  dangers,  but  in  saying  fellow -soldier,  he  shewed 
this  too. 

Ver.  Si5.  To  send  to  you  your  messenger,  and  him  that 
ministered  to  my  wants;  that  is,  I  give  you  your  own  ",  since 
I  send  to  you  him  that  is  your  own,  or,  perhaps,  that  is  your 
Teacher"^.  Again  he  adds  many  things  concerning  his  love, 
in  saying, 

Ver.  26,  27.  For  he  longed  after  you  all,  and  was  full  of 
heaviness,  because  that  ye  had  heard  that  he  was  sick.  For 
indeed  he  teas  sick  nigh  unto  death  :  but  God  had  mercy  on 
Jiim,  and  not  on  liim  only,  but  on  me  also,  lest  I  should  have 
sorrow  upon  sorrow. 

Here  he  aims  at  a  farther  point,  making  it"^  manifest,  that 
Epaphroditus  too  was  well  aware,  how  he  was  beloved  of 
them.  And  this  is  no  light  thing  toward  drawing  us  on  to 
love.  How  is  it  shewn }  He  was  sick,  he  says,  and  ye 
grieved.  He  hath  recovered  from  sickness,  and  freed  you 
from  that  grief,  which  ye  had  by  reason  of  his  sickness.  Yet 
not  even  so  was  he  himself  freed  from  his  sorrow,  but  was 
pained,  in  that  on  his  recovery  from  health  he  saw  you  not '. 
Here   too    he    gives    another   reason  to   excuse  himself  for 

"    So   Ben.  B.    and   Sav.    mar.    but  or  '  deputies.' 
Sav.  '  our  own.'  ^  B.  has  only  '  Here  he  makes  it.' 

d  Referring  to  the  word  translated         ^  Sav.  mar.  '  He  was  sick,  he  says, 

'  Messenger,'  which  is  '  Apostle,'  and  and  grieved  that  on  his  recovery  he  did 

may    mean    '  Bishop,'    as    Theodoret  not  see    you,  and  free   you   from   the 

clearly  takes  it  here.    In  2  Cor.  8,  23.  grief  ye  had  at  his  sickness.' 
St.  Chrys.  understands  it  '  messengers' 


Recover  If  from  sicknenH  how  a  Mercy.  105 

sending  so  late  to  them,  not  from  any  remissness,  he  says,  Hom. 
but  I  kept  Timothy  with  me,  because  I  had  no  one  else,  (as 


he  had  written,  /  have  no  one  likeminded,)  and  Epaphroditus 
through  his  sickness.  He  then  shews  that  this  was  a  long 
sickness,  and  had  consumed  much  time,  by  adding,  for 
he  was  sick  nigh  unto  death.  You  see  how  anxious  Paul 
is  to  cut  off  from  his  disciples  all  occasion  of  slighting  or 
contempt,  and  eveiy  suspicion  that  he  came  not  because 
he  despised  them.  For  nothing  has  such  power  to  draw  a 
disciple  toward  one,  as  the  persuasion  that  his  superior 
cares  for  him,  and  that  he  is  full  of  heaviness  on  his 
account,  for  this  is  the  part  of  exceeding  love.  Ye  have 
heard,  he  says,  tJtat  lie  was  sick,  for  he  was  sick  nigh  unto 
death.  And  that  these  words  are  no  excuse,  hear  what 
follows.  But  God  had  mercy  on  him.  What  sayest  thou,  O 
heretic  ?  Here  it  is  written,  that  God's  mercy  retained  and 
brought  back  again  him  who  was  on  the  point  of  departure. 
And  yet  if  the  world  is  evil,  it  is  no  mercy  to  leave  a  man  in 
the  evil.  Our  answer  to  the  heretic  is  easy,  but  what  shall 
we  say  to  the  Christian  ?  for  he  ^  perchance  will  question, 
and  say,  if  to  depart  and  to  he  icith  Christ  is  far  better,  how 
saith  he  that  he  hath  obtained  mercy?  I  would  rather  ask 
why  the  same  Apostle  says,  that  to  abide  in  the  Jiesh  is 
more  needful  for  you?  For  as  this  was  needful  for  him,  so 
too  for  this  man,  who  would  hereafter  depart  to  God  with 
more  exceeding  riches,  and  greater  boldness.  Hereafter 
that  would  take  place,  even  if  it  did  not  now,  but  the  win- 
ning souls  is  at  an  end  for  those  who  have  once  departed 
thither.  In  many  places  too,  Paul  speaks  according  to 
the  common  habits  of  his  hearers,  and  not  every  where  in 
accordance  with  his  own  heavenly  wisdom :  for  he  had  to 
speak  to  men  of  the  world  who  stiil  feared  death.  Then  he 
shews  how  he  esteemed  Epaphroditus,  and  thence  he  gets 
for  him  respect,  by  saying,  that  his  preservation  was  so 
useful  to  himself,  that  the  mercy  which  had  been  shewn  to 
Epaphroditus  reached  him  also.  Moreover,  without  this  the 
present  life  is  a  good ;  were  it  not  so,  why  does  Paul  rank 
with  punishment  untimely  deaths?  as  when  he  says,  ForiQov. 
this  cause  many  are  iveak  and  sickly  among  you,  and  ^'  * 
s  See  B.  Sav.  '  the  same.' 


106  St.  Paurs  sorrow.  Dependence  on  God.  Honour  due  to  Saints. 

Phil,  niaiiy  sleep:  I'ov  the  future  life  is  not  (merely)  better  than  an 
— - — '-  evil  state,  since  (then)  it  were  not  good,  but  better  than  a 
good  state. 

Lest  I  should  have,  he  says,  sorroiv  upon  sorrow;  soitow 
from  his  death  in  addition  to  that  which  sprung  from  his  sick- 
ness.    By  this  he  shews  how  much  he  prized  Kpaphroditus. 

Ver.  28.  /  sent  him  therefore  the  more  carefully.  What 
means  more  carefully?  It  is,  without  procrastination,  without 
delay,  with  much  speed,  having  bidden  him  lay  all  aside, 
and  to  go  to  you,  that  he  might  free  you  from  your  heavi- 
ness; for  we  rejoice  not  on  hearing  of  the  health  of  those  we 
love,  so  much  as  when  we  see  them,  and  chiefly  so  when 
this  happens  contrary  to  hope,  as  it  then  was  in  the  case  of 
Epaphroditus. 

/  sent  him  therefore  the  more  carefully,  thai  uhen  ye  see 
him,  ye  may  rejoice,  and  that  I  may  be  the  less  sorrowful. 
How  less  sorronful  ?  Because  if  ye  rejoice,  I  too  rejoice, 
and  he  too  joys  at  a  pleasure  of  such  sort,  and  1  shall  be  less 
sorroiqful.  He  said  not  sorrowless,  but  less  sorrowful,  to 
shew  that  his  soul  never  was  free  from  sorrow :  for  he  who 
2  Cor.  said,  Who  is  weak,  and  I  am  not  tveak  ?  loho  is  offended, 
11,  29.  ^^^^  J  })iiYYi  jiQi  '^  when  could  such  an  one  be  free  from  sorrow .'' 
As  if  he  had  said,  this  despondency  I  now  cast  off'. 

Ver.  29.  Receive  him  therefore  in  the  Lord  ivith  all  glad- 
ness. 

In  the  Lord;  he  either  means  spiritually  and  with  much 
zeal,  or  rather  as  from  the  Lord,  that  is,  as  come  with  God's 
will''.     Receive  him  in  a  manner  worthy  of  saints,  and  as 
saints  should  be  received,  as  he  says,  with  all  joy. 
(3)  All   this   he    does    for   their   sakes,   not   for    that   of   his 

messenger,  for  greater  gain  has  the  doer  than  the  receiver  of 
a  good  deed.  And  such  hold  in  reputation,  that  is,  receive 
him  in  a  manner  worthy  of  saints. 

Ver.  30.  Because  for  the  work  of  Christ  he  was  niyh  unto 
death,  not  reyarding  his  life,  to  supply  your  lack  of  service 
towards  me. 

This  man  had  been  publicly  sent  by  the  city  of  the 
Philippians,  to  minister  to  Paul,  or  percliance  he  had  come' 

h  So  Vt.  Sav.  '  Or  rather,  in  the  came  with  the  contribution,  or  was 
7.m/,  meanH,  God  willinp.'  there  to  minister,  and  only  transmitted 

'  The  doubt  seems  to  be  whether  he     it. 


Danger  of  aiding  St.  Paul.    Death  for  Saints  is  Martyrdom.   107 

to  bring  him  some  contribution,  for  toward  the  end  of  the   Hom, 
Epistle  he  shews  that  he  brought  him  money,  when  he  says,  — ^-^— 
Having  received  of  Epaphrodltus  the  things  which  were  sent  Phil.  4, 
fro7Ji  you.  ^^' 

It  is  probable  then,  that  on  his  arrival  at  the  city  of  Rome, 
he  found  Paul  in  such  great  and  urgent  peril,  that  those  who 
were  accustomed  to  resort  to  him  were  unable  safely  to  do 
so,  but  were  themselves  in  peril  by  their  very  attendance, 
which  is  wont  to  happen  chiefly  in  very  great  dangers,  and 
the  exceeding  wrath  of  kings,  (for  when  any  one  has  offended 
the  king,  and  is  cast  into  prison,  and  is  strictly  guarded, 
then  even  his  servants  are  debarred  from  access,  which 
probably  then  befell  Paul,)  and  that  Epaphroditus,  being  of 
a  noble  nature,  despised  all  danger,  that  he  might  go  in  unto 
him,  and  minister  unto  him,  and  do  every  thing  which  need 
required.  He  therefore  sets  forth  two  facts,  by  which  he 
gains  for  him  their  respect;  the  one,  that  he  was  in  jeopardy 
well  nigh  unto  death,  he  says,  for  my  sake ;  the  other,  that 
in  so  suffering  he  was  representing  their  city,  so  that  the 
recompence  for  that  his  peril  would  be  accounted  to  those 
who  sent  him,  as  if  the  city  had  sent  him  as  their  ambassador, 
so  that  a  kind  reception  of  him  and  thanks  for  what  he  had 
done  may  rather  be  called  a  participation  in  the  things  that 
he  had  dared.  And  he  said  not,  "  for  my  sake,"  but  obtains 
the  more  credit  for  his  words,  by  saying,  because  for  the  work 
of  God,  he  acts  not  for  my  sake,  but  for  God,  he  was  nigh 
unto  death.  What  then?  though  by  the  providence  of  God 
he  died  not,  yet  he  himself  regarded  not  his  life,  and  gave 
himself  up  to  any  suffering  that  might  befall  him,  so  as  not 
to  remit  his  attendance  on  me.  And  if  he  gave  himself  up 
to  death  to  serve  Paul,  much  more  would  he  have  endured 
this  for  the  Gospel's  sake.  Or  rather,  this  had  been  for  the 
Gospel's  sake,  even  to  have  died  for  Paul.  For  we  may  bind 
about  our  brows  the  crown  of  martyrdom,  not  only  by 
refusing  to  sacrifice,  but  such  causes  as  these  also  make 
death  martyrdom,  and  if  I  may  say  something  startling,  these 
latter  do  so  far  more  than  the  former.  For  he  who  dares  to 
face  death  for  the  lesser  cause,  will  much  rather  for  the 
greater.  Let  us  therefore,  when  we  see  the  Saints  in  danger, 
regard  not  our  life,  for  it  is  impossible  without  daring  ever 


108    We  cannot  serve  God  in  His  servants  too  zealously. 

Phil,  to  perform  any  noble  act,  but  need  is  that  he   who  takes 
— ^ — '-  thought  beforehand  for  his  safety  here,  should  fall  from  that 


which  is  to  come. 

To   supply^  he    says,   your   lack   of  service    toward  me. 
What  is  this  ?  the  city  was  not  present,  but  by  sending  him, 
it  fulfilled  through  him  all  its  service  toward  me.     He  there- 
fore supplied  your  lack  of  service,  so  that  for  this  reason  too 
he  deserves  to  enjoy  much  honour,  since,  what  ye  all  should 
have  done,  this  hath  he  performed  on  your  behalf.     Here  he 
shews  that  there  is  also  a  highest''  service  to  be  rendered 
by  those  in  safety  to  those  in  danger,  for  so  he  calls  it  a 
lack '  of  service,  with  reference  to  the  former.     Seest  thou 
the  spirit  of  the  Apostle  ?  These  words  spring  not  from  arro- 
gance, but  from  his  great  care  towards  them,  for  he  calls  the 
matter  a  service  and  a  lack,  that  they  may  not  be  puffed  up, 
but  be  moderate,  nor  think  that  they  have  rendered  some 
great  thing,  but  rather  be  humble-minded. 
Moral.      Let  not  US  then  think  great  things  of  ourselves  when  we 
minister  to  the  Saints,  nor  imagine   that  herein  we  confer  a 
favour  on  them,  for  this  deed  is  owed  by  us  to  them  as  a 
debt,  and  we  do  them  no  favour.     For  as  supplies  are  due 
by  those  who  ai'e  in  peace  and  not  engaged  in  war  to  such 
as  stand  in  the  army  and  fight,  (for  these  stand   on  their 
behoof,)  thus  too  is  it  here.     For  if  Paul  had  not  taught, 
who  would  have  cast  him  into  prison  ?    Wherefore  we  ought 
to  minister  to  the  Saints.     For  is  it  not  absurd  to  contribute 
to  an  earthl)'  king,  when  engaged  in  war,  all  that  he  wants,  as 
clothing   and  food,  not  according   to   his  need   alone,  but 
abundantly,  whilst  to  the  King  of  Heaven,  when  engaged  in 
fight,  and  contending  against  far  more  bitter  foes,  (for  it  is 
Eph  6    vviitten,  tee  nrestle  not  against  jiesh  and  blood,)  we  will  not 
12.         supply  common  need  ?    What  folly  is  this  !    What  ingrati- 
(4)     lude !    What  little-mindedness  !    But,  as  it  seems,  the  fear 
of  man  has  greater  force  with  us  than  hell,  and  the  future 
torments.     For  this  cause,  in   truth,  all   things  are  turned 
upside  down ;    for  political  affairs  are  daily  accomplished 
with  much  earnestness,  and  we  will  not  be  left  behind,  whilst 
of  spiritual  things  there  is  no  account  taken  at  all ;  but  the 
things  which  are  demanded   of  us    of  necessity,  and  with 
■^  9-js/Vt(»,  '  first.'  1  uiTTt^iifitt,  '  a  coming  behind.' 


Free  service.     Grudging  to  support  the  Clergy.       109 

compulsion,  as  though  we  were  slaves,  and  against  our  wills,  Hom 

are  laid  down  by  us  with  much  readiness,  while  such  as  are - 

asked  from  willing  minds,  and  as  if  from  free  men,  are  all 
deficient.  I  speak  not  against  all,  but  against  those  who  are 
behind-hand  with  these  supplies.  For  might  not  God  have 
made  these  contributions  compulsory  ?  Yet  He  would  not, 
for  He  has  more  care  of  you  than  of  those  whom  you  support. 
Wherefore  He  would  not  that  you  should  contribute  of 
necessity,  since  there  is  no  recompence  there.  And  yet 
many  of  those  who  stand  here  are  lower  minded"  than  the 
Jews.  Consider  how  great  things  the  Jews  gave,  tithes", 
first-fruits,  tithes  again,  and  again  other  tithes,  and  besides 
this  thirteenths,  and  the  shekel,  and  no  one  said,  how  much 
they  devour,  for  the  more  they  receive,  the  greater  is  your 
reward.  They  said  not.  Much  do  they  receive.  They  are 
gluttons,  which  words  I  hear  now  from  some.  Such  of  us, 
while  they  are  building  houses,  and  buying  estates,  still  think 
they  have  nothing ;  but  if  any  priest  is  clothed  in  dress  more 
bright  than  usual,  and  enjoys  more  than  what  is  necessary 
for  his  sustenance,  or  has  an  attendant,  that  he  may  not  be 
forced  himself  to  act  unbecomingly,  they  set  the  matter  down 
for  riches.  And  in  truth  we  are  rich  even  at  this  rate,  and 
they  admit  it  against  their  will;  for  we,  though  we  have  but 
little,  are  rich,  whilst  they,  though  they  get  every  thing  about 
them,  are  poor. 

How  far  shall  our  folly  extend  .?  does  it  not  suflSce  to  our 
punishment  that  we  do  no  good  deed,  but  must  we  add  to  it 
the  punishment  of  evil  speaking?  For  if  what  he  has  were 
your  gifts,  you  lose  your  reward  by  upbraiding  him  for  what 
you  gave.  In  a  word,  if  thou  didst  give  it,  why  dost  thou 
upbraid  him .?  You  have  already  borne  witness  to  his  poverty, 
by  saying  that  what  he  has  are  your  gifts.  Why  then  dost 
thou  upbraid  ?  Thou  shouldest  not  have  given,  didst  thou 
intend  so  to  do.  But  dost  thou  speak  thus,  when  another 
gives  ?  It  is  then  more  grievous,  in  that  when  thou  thyself 
hast  not  given,  thou  upbraidest  for  another  man's  good  deeds. 
How  great  reward  thinkcst  thou  those  who  are  thus  spoken 

™  tuviiv'oTt^oi,  in  a  bad  sense.  says  it  was  paid  by  all  the  first-born. 

"  Lev.  27,  30 — 32.    Deut.    14,  22.  He  is  probably  mistaken,  as  St.  Peter 

82.    26,   12.     Of  the   shekel,    see   on  paid    it,    though    he    was    a   younger 

S.  Matt.    Hom.    Iviii.  init.    where    he  brother. 


no        Men  n-Jio  hare  much,  grudge  others  a  piltance. 

Phil,  of  will  receive?    It  is  for  God's  sake  they  thus  suffer.     How 

-^-—  and  wherefore .''  Had  they  so  willed,  they  might  have  taken 
up  a  trader's  life,  even  though  they  received  it  not  from  their 
ancestors.  For  I  hear  many  speaking  thus  at  random,  v>hen 
we  say  that  a  certain  man  is  poor.  Had  he  willed,  they  say, 
he  might  have  been  rich,  and  then  tauntingly  add,  His  father, 
his  grandfather,  and  1  know  not  who  was  so  ;  but  now  see 
what  a  robe  he  wears  !  But  what  ?  tell  me,  ought  he  to  go 
about  naked  ?  You  then  start  nice  questionings  on  these 
points,   but   see   lest   thou    thus    speakest    against    thyself. 

Matt.  7,  Listen  to  that  exhortation  of  Christ,  which  says,  Judge  not, 
that  ye  he  not  judged.  He  might  it  is  true,  if  he  had 
willed,  have  led  a  trader's  or  a  merchant's  life,  and  would 
surely  not  have  lacked.  But  he  would  not.  Tell  me 
then,  what  is  he  here  profited }  Does  he  wear  silken  robes  ? 
Does  he  j^roudly  clear  his  way  through  the  forum  \vith 
a  troop  of  followers }  Is  he  borne  along  on  horseback  ? 
Does  he  build  houses,  having  where  to  dwell  .^  If  he  act  so, 
I  too  accuse  him,  and  spare  him  not,  but  declare  that  he  is 
unworthy  of  the  priesthood.  For  how  can  he  exhort  others 
not  to  spend  all  their  lime  on  these  superfluities,  who  cannot 
advise  himself?  But  if  he  does  wrong,  in  that  he  has  suffi- 
cient for  support,  would  you  have  him  lead  a  vagabond  life, 
and  beg  ?  Wouldest  not  thou  too,  his  disciple,  be  put  to 
shame  ?  For  if  thy  father  in  the  flesh  did  this,  thou  wouldest 
think  shame  of  the  thing.  Wilt  thou  not  then  veil  thy  head, 
if  thy  spiritual  father  be  compelled  so  to  do  ?    Yea,  wouldest 

Ecclus.  thou  not  rather  wish  to   sink  into  the  earth  ?   It  is  written,  A 

'     '   father  in  dishonour  is  a  reproach  to  the  children.     But  what? 

Should  he  perish  with  famine .''  This  were  not  like  a  pious  man ; 

for  God  willeth  it  not.     But  when  we  speak  to  them  of  these 

things,   straightway    they  philosophize.     It   is   written,    say 

Mat.io,  they.  Provide  neither  gold,  nor  silver,  nor  brass  in  your 
purses,  neither  tuo  coats,  nor  yet  staves,  whilst  these  men 
have  three  or  four  garments,  and  beds  well  spread.  I  am 
forced  now  to  heave  a  bitter  sigh,  and,  but  that  it  had  been 
indecorous,  1  had  wept  too  !  How  so  ?  Because  we  are  such 
curious  searchers  into  the  motes  of  others,  while  we  feel  not 
the  beams  in  our  own  eyes.  Tell  me,  why  sayest  thou  not 
this  to  thyself?  The  answer  is.  Because  the  command  is  laid 


All  bound  to  moderation.     Danger  of  evil  speaking.    Ill 

only  on  our  Teachers.     When  then  Paul  says,  having  food  Hom. 
and  raiment,  let  ns  be  tlterewitli  content,  says  he  this  only    ^"^* 


to  Teachers  ?  By  no  means,  but  to  all  men ;  and  this  is  clear,  q  g!™* 
if  we  will  begin  higher,  and  go  through   the   passage.     For 
when  he  had  said,  Godliness  uitli  contentmoit  is  great  gain,  i  Tim. 
and  we  brought  nothing  into  this  norkl,  and  it  is  certain  we^'^^ 
can  carry  nothing  out,  he  then  straightway  adds.  And  haui/ig6,  7. 
food  and  raiment,  let  ns  be  therewith  content;   bnt  theg  that  q  g'™' 
will  he  rich,  fall  into  temptation  and  a  snare,  and  into  many 
foolish,  and  hurtful  lusts.     You  see  that  this  is  spoken  to  all;     (5) 
and  how  is  it  when  he   says  again.  Make  not  provision,  for^om. 
the  flesh  to  fdfil  the  lusts  thereof,  is  not  this  said  absolutely     '     " 
to  all?  and  what  when  he  says.  Meats  for  the  belly,  and  /Ae  J.,^"'"'^' 
belly  for  meats,  but   God  shall  destroy  both  it  and  them;   or 
what  when  he  says,  But  she  that  liveth  in  pleasure,  is  dead].  '^*"^" 
while  she  liveth,  speaking  of"  widows.     Is  then  this  widow  a 
Teacher?   Has  not  he  said  himself,  Suffer  not  a  uoman  io\^^^' 
teach,  nor  to  usurp  authority  over  the  man'^  But  if  a  widow, 
in  old  age,  (and   age  has  need  of  great  attendance,)  and  a 
woman's  nature  too,  (for  the  race  of  woman's  sex,  being  weak, 
has  need  of  more  refreshment,)  if  then,  when   both  the  age 
and  the  nature  are  a  hindrance,  he  suffers  her  not  to  live  in 
luxury,  but  says  that  she  is  dead,  (for  he  did  not  simply  forbid 
a  life   of  luxury,  but   said,  she  who  liveth   in  luxury  is  dead 
while  she  liveth,)  and  thus  hath  cut  her  off,  (for  she  that  is 
dead  is  cut  off,)   what  indulgence  then  will  any  man  have, 
who  does  those  things,  for  which  a  woman  and  an  aged  one 
too  is  punished  ? 

Yet  no  one  gives  a  thought  to  these  things,  no  one  searches 
them  out,  and  this  I  have  been  compelled  to  say,  not  from 
any  wish  to  free  the  priests  from  these  charges,  but  to  spare 
you.  They  indeed  suffer  no  harm  at  your  hands,  even  if  it  is 
with  cause  and  justice  that  they  are  thus  charged  of  being 
greedy  of  gain;  for,  whether  ye  speak,  or  whether  ye  forbear, 
they  must  there  give  an  account  to  the  Judge,  so  that  your 
words  hurt  them  not  at  all ;  but  if  your  words  are  false 
besides,  they  for  their  part  gain  by  these  false  accusations, 
whilst  ye  hurt  yourselves  by  these  means.  But  it  is  not  so 
with  you;  for  be  the  things  true,  which  ye  bring  against  them, 
or  be  they  false,  ye  speak  ill  of  them  to  your  hurt.     And  how 


112        TJie  Aponiles  used  ordinary  conveniences  of  life. 

Phil.  SO  ?  If  they  bo  true,  in  tliat  ye  judge  your  Teachers,  and  sub- 
-1 — '-  vert  order,  ye  do  it  to  your  liurt.     For  if  we  must  not  judge 

a  brother,  much  less  a  Teacher.  But  if  they  be  false,  the 
Mat.  12, punishment  and  retribution  is  intolerable;  for  oi  every  idle 

word  that  men  shall  speak   they  shall  give  account.     For 

your  sake  then  I  thus  act  and  labour. 

But  as  I  said,  no  one  searches   out  these  things,  no  one 

busies  himself  about  these   things,  no  one  communes  with 

himself  on  any  of  these  things.  Would  ye  that  I  should  add 
Lukei4,  still  more  }  Whosoever  forsaketh  not  all  that  he  hath,  is  not 
Matt  'worthy  of  Me.  What  when  He  says.  It  is  hard  for  a  rich  man 
10,  37.  to  enter  into  the  kingdom  of  heaven  ?  What  when  He  says 
M°itt^.'  again,  Woe  unto  you  that  are  rich,  for  ye  have  received  your 
19,23.  consolation?    No  one  searches  this  out,  no  one  bears  it  in 

Mark  .  .  .  .  .  . 

10,  24.  mind,  no  one  reasons  with  himself,  but  all  sit  as  severe  inqui- 

2^"  ®   '  sitors  on  other  men's  cases.     Yet  this  is  to  make  themselves 

sharers  in  the  charges.     But  listen,  that  for  your  own  sake  I 

may  free  the  priests  from  the  charges,  which  ye  sa}'  lie  against 

them,  for  the  persuasion  that  they  transgress  the  law  of  God, 

inclines  you  not  a  little  towards  evil.     Come  then,  let  us 

Mat.io,  examine  this  matter.     Christ  said.  Provide  neither  nold  nor 
9. 10.        .  .  .  . 

silver,  neither  two  coats,  neither  shoes,  nor  girdle,  nor  yet 

staves.     What  then  ?  tell  me,  did  Peter  transgress  this  com- 
mand }  Surely  he  did  so,  in  having  a  girdle  and  a  garment, 
and  shoes,  for  that  he  had   them,  listen   to  the  words  of  the 
Acts  12,  Angel,   Gird  thyself,  and  hind  on  thy  sandals.     And  yet  he 
^*  had  no  such  great  need  of  sandals,  for  at  that  season  a  man 

may  go  even  unshod;  their  great  use  is  in  the  winter,  and  yet 
he  had  them.  What  shall  we  say  of  Paul,  when  he  writes  thus 
2  Tim.  to  Timothy.     Do  thy  diligence  to  come  before  winter?  He 
2'Tin)    Siv6S  him  orders  too  and  says,  The  cloke  that  I  left  at  Troas 
4, 13.    with  Carpus  bring  with  thee,  and  the  hooks,  hut  especially 
the  parchments.     See  he  speaks  of  a  cloke,  and  no  one  can 
say  that  he  had  not  another  which  he  wore,  for  if  he  did  not 
wear  one  at  all,  it  were  superfluous  to  order  this  one  to  be 
brought,  and  if  he  could  not  be   without   one  to  wear,  it  is 
clear  he  had  a  second. 
Acts 28,      What  shall  we  say  of  his  remaining  tivo  whole  years  in  his 
'^^-        own   hired   house?    Did    then    this   chosen    vessel    disobey 

Gal.  2,   Christ?   this  ma.n  who  said.  Nevertheless  I  live:  yrt  not  J, 
20.  :/  ' 


St.  Paul  provided  foi-  his  proper  clotlting.  113 

but  Christ  liveth  in  me,  concerniiie;  whom  Christ  testified,   Hom. 

IX 
saying,  He  is  a  chosen  vessel  unto  Me  ?    I  ought  to  leave  this 


difficulty  with  you,  without  supplying  any  solution  to  the  15.  ' 
question.  I  ought  to  exact  of  you  this  penalty  for  your 
negligence  in  the  Scriptures,  for  this  is  the  origin  of  all  such 
difficulties.  For  we  know  not  the  Scriptures,  we  are  not 
trained  in  the  law  of  God,  and  so  we  become  sharp  inquirers 
into  the  faults  of  others,  whilst  we  take  no  account  of  our 
own.  I  ought  then  to  have  exacted  from  you  this  penalty. 
But  what  shall  I  do  ?  I  am  a  father.  Fathers  freely  give  to 
their  sons  many  things  beyond  what  is  fitting :  when  their 
fatherly  compassion  is  kindled,  on  seeing  their  child  with 
downcast  look,  and  wasted  with  grief,  they  feel  sharper  pangs 
than  he,  and  rest  not  until  they  have  removed  the  ground  of 
his  dejection. 

So  be  it  at  least  here,  be  ye  at  least  dejected  at  not  re- 
ceiving, that  ye  may  receive  well.  What  then  shall  I  say  ? 
They  opposed  not,  God  forbid !  but  diligently  followed  the 
commands  of  Christ,  for  those  commands  were  but  for  a 
season,  and  not  endunng ;  and  this  I  say  not  from  conjecture, 
but  from  the  divine  Scriptures.  And  how.'*  St.  Luke  relates 
that  Christ  said  to  His  disciples,  '  When  I  sent  you  uithout^vk^- 
purse,  and  scrip,  and  girdle,  and  shoes,  lacked  ye  any  thing'^  ' 
And  they  said,  Nothing.  But  for  the  future  provide  them.' 
But  tell  me,  what  could  he  do  ?  could  he  have  but  one  coat  ? 
How  then?  If  need  was  that  this  be  washed,  should  he 
because  without  it,  stay  at  home  1  should  he  without  it  go 
abroad  in  an  unbecoming  manner,  when  need  called  ?  Con- 
sider what  a  thing  it  would  have  been  that  Paul,  who  made 
the  circuit  of  the  world  with  such  great  success,  should 
remain  at  home  for  want  of  raiment,  and  thus  hinder  his 
noble  work.  And  what  if  violent  cold  had  set  in,  or  rain  had 
drenched  it,  or  perhaps  frozen  in,  how  could  he  dry  his 
raiment?  must  he  again  remain  without  it?  And  what  if  cold 
had  deprived  his  body  of  strength?  must  he  waste  away  with 
disease,  and  be  unable  to  speak  ?  For  hear  what  he  says  to 
Timothy,  to  prove  that  they  were  not  furnished  with  adaman- 
tine bodies,    Use  a  little  wine  for  thy  stomacKs  sake,  andi  Tim. 

.  .  .  5  23 

thine   often    infirmities.     And    again,   when    he    speaks    of  ' 

another,    /  supposed   it    necessary  to   send    to    you    your  PiiiJ-  2, 

25. 
I 


114       Chris fs  Ministers  why  not  clothed  by  miracle. 

Phil,  messenger,  and  him  that  ministered  to  my  wants.  For  indeed 
~j-^Ae  was  sick,  nigh  unto  death;  but  God  had  mercy  on  him, 
27.  '  and  not  on  him  only,  but  on  me  also.  So  that  they  were 
subject  to  every  sort  of  sickness.  What  then  }  ir.ust  they 
die  ?  By  no  means.  For  what  cause  then  did  Christ  at  that 
time  give  them  that  command  ?  To  shew  His  own  power, 
and  to  prove  that  in  after  times  He  was  able  to  do  it,  though 
He  did  it  not.  But  wherefore  did  He  not  do  it  ?  They  were 
Deut°  ^"ch  more  admirable  than  the  Israelites,  whose  shoes  did 
29,  6.  not  wax  old,  neither  their  gannents,  and  that  too  whilst  they 
were  journeying  through  that  desert  where  the  globing  rays 
of  the  sun  strike  so  hoi,  that  they  consume  even  stones. 
Why  then  did  he  order  it  thus  ?  For  thy  sake.  For  since 
thou  wouldest  not  remain  in  health,  but  be  full  of  wounds, 
He  gave  you  that  which  might  serve  for  medicine.  And 
this  is  hence  manifest ;  for  tell  rac,  could  He  not  Himself 
have  fed  them.''  If  he  gave  to  thee,  who  wast  at  enmity  with 
Him,  would  He  not  much  more  have  given  to  Paul .''  He 
who  gave  to  the  Israelites,  those  murmurers,  those  fornicators, 
those  idolaters,  would  He  not  much  more  have  given  to 
Peter,  who  left  all  for  His  sake  }  He  who  suffered  wicked 
men  to  possess  ought,  would  He  not  much  more  have  freely 
given  to  John,  who  for  Him  forsook  his  father  ?  Yet  He 
would  not :  through  your  hands  he  feeds  them,  that  you  may 
be  sanctified.  And  see  the  excess  of  His  lovingkindness. 
He  chose  that  His  disciples  should  be  in  want,  that  thou 
mightest  be  a  little  refreshed. 

But  you  say,  if  He  had  freed  them  from  all  want,  they 
would  have  been  much  more  admirable,  far  more  glorious. 
But  then  that  which  is  to  thee  salvation  would  have  been 
cut  off.  God  willed  not  then  that  they  should  be  admirable, 
but  that  they  should  rather  be  lowered,  that  thou  mightest  be 
saved.  He  hath  suffered  them  to  be  less  accounted  of,  that 
thou  mightest  be  able  to  be  saved.  The  Teacher  who  re- 
ceiveth  is  not  equally  reverenced,  but  he  who  receives  not 
is  chiefly  honoured.  But  then  in  the  latter  case  the  disciple 
is  not  benefitted,  he  is  hindered  of  his  fruit.  Seest  thou  the 
wisdom  of  God  who  thus  loveth  man  ?  For  as  He  Himself 
sought  not  His  own  glory,  nor  had  respect  to  Himself,  but 
when  He  was  in  glory,  chose  to  be  dishonoured  for  thy  sake, 


IVe  should  look  to  others^  good  deeds,  and  our  own  faults.  115 

thus  too  is  it  in   the  case   of  your  Teachers.     When  He  Hom. 

might  have  made  them  highly  reverenced,  He  preferred  that — 

they  should  be  subject  to  contempt  for  thy  sake,  that  thou 
mightest  be  able  to  profit,  that  thou  mightest  be  able  to  be 
rich.  He  is  in  want  of  the  things  of  this  life,  that  you  may 
abound  in  things  spiritual.  He  hath  shewn  in  many  ways 
that  He  might  have  made  them  above  all  want.  But  that 
for  thy  sake  He  suffers  them  to  be  in  want,  this  too  He 
shews  in  like  sort.  Knowing  then  these  things,  let  us  turn 
om'selves  to  well  doing,  not  to  accusations.  Let  us  not  be 
over  curious  about  the  failings  of  others,  but  take  account  of 
our  own ;  let  us  bear  in  mind  the  excellencies  of  other  men, 
while  we  reckon  up  our  own  faults,  for  thus  shall  we  be  well- 
pleasing  to  God.  For  he  who  looks  at  the  faults  of  others, 
and  at  his  own  excellencies,  is  injured  in  two  ways ;  by  the 
latter  he  is  carried  up  to  arrogance,  through  the  former  he 
falls  into  listlessness.  For  when  he  perceives  that  such  an 
one  hath  sinned,  very  easily  will  he  sin  himself;  when  he 
perceives  that  he  hath  in  ought  excelled,  very  easily  be- 
cometh  he  arrogant.  He  who  consigns  to  oblivion  his  own 
excellencies,  and  looks  at  his  failings  only,  whilst  he  is  a 
curious  enquirer  of  the  excellencies,  not  the  sins,  of  others,  is 
profited  in  many  ways.  And  how  ?  I  will  tell  you.  When 
he  sees  that  such  an  one  hath  done  excellently,  he  is  raised 
to  emulate  the  same ;  when  he  sees  that  he  himself  hath 
sinned,  he  is  rendered  humble  and  modest.  If  we  act  thus, 
if  we  thus  regulate  ourselves,  we  shall  be  able  to  obtain  the 
good  things  which  are  promised,  through  the  grace  and 
lovingkindness  of  our  Lord  Jesus  Christ,  with  Whom,  &c. 


1  2 


HOMILY     X. 


Phil.  iii.  1—3. 

Finally,  my  brethren,  rejoice  in  the  Lord.  To  write  the  same 
things  to  you,  to  me  indeed  is  not  grievous,  but /or  you  it 
is  safe.  Beware  of  dogs,  beware  of  evil  workers,  beware 
of  the  concision.  For  we  are  the  circumcision,  which 
worship  God  in  the  spirit,  and  rejoice  in  Christ  Jesus, 
and  have  no  confidence  in  the  flesh. 

Dejection  and  care,  whenever  they  strain  the  soul  beyond 
due  measure,  bereave  it  of  its  native  force.  And  therefore 
Paul  raises  up  the  Philippians,  who  were  in  great  despondency, 
and  they  were  in  despondency  because  they  did  not  know 
how  matters  were  with  Paul;  they  were  in  despondency, 
because  they  thought  that  it  was  already  over  with  him, 
because  of  the  preaching,  because  of  Epaphroditus.  It  is 
in  giving  them  assurance  on  all  these  points  that  he  introduces 
the  words,  Finally,  my  brethren^  rejoice.  'You  no  longer 
have,'  he  says,  '  cause  for  despondency.  You  have  Epaphro- 
ditus, for  whose  sake  you  were  grieved.  You  have  Timothy; 
I  am  myself  coming  to  you;  the  Gospel  is  gaining  ground. 
What  is  henceforth  wanting  to  you  ?  Rejoice  !' 
Gal.  4,       Now  he    calls  the  Galatians  indeed  children,  but  these 

19 

brethren.  For  when  he  aims  either  to  correct  any  thing  or 
to  shew  his  fondness,  he  calls  them  '  children ;'  but  when  he 
addresses  them  with  greater  honour,  '  brethren'  is  the  title. 
Finally,  my  brethren,  he  says,  rejoice  in  the  Lord.  He  said 
rightly  in  the  Lord,  not  *  after  the  world,'  for  this  is  no 
rejoicing.     These  tribulations,  he  says,  which  are  according 


Judaizing  teachers  wliij  called  dogs.  117 

to  Christ  bring  joy.      To  write  the  same  things  to  you,  to  me  Hom. 

indeed  is  not  grievous,  hut  for  you  it  is  safe.     Beitare  of — -- 

dogs.  Dost  thou  mark  how  he  forbears  to  bring  in  the 
exhortation  at  the  beginning  ?  But  after  he  had  given  them 
much  commendation,  after  he  had  shewn  his  admiration  of 
them,  then  he  does  this,  and  again  repeats  his  commendation. 
For  this  mode  of  speech  seems*  to  bear  somewhat  hard  upon 
them.  Wherefore  he  overshadows  it  on  every  side.  But 
whom  does  he  style  '  dogs  ?'  There  were  at  this  place  some 
of  those,  whom  he  hints  at  in  all  his  Epistles,  base  and  con- 
temptible Jews,  greedy  of  vile  lucre  and  fond  of  power,  who, 
desiring  to  draw  aside  many  of  ihe  faithfiil,  preached  both 
Christianity  and  Judaism  at  the  same  time,  corrupting  the 
Gospel.  As  then  they  were  not  easily  discernible,  there- 
fore he  says,  beware  of  dogs:  the  Jews  are  no  longer  children ; 
once  the  Gentiles  were  so  called,  but  now  those.  Where- 
fore ?  because  as  the  Gentiles  were  strangers  both  to  God 
and  to  Christ,  even  so  are  these  become  this  now.  And  he 
thereby  shews  forth  their  shamelessness  and  violence,  and 
their  infinite  distance  from  the  relation  of  children,  for  that 
the  Gentiles  were  once  called  '  dogs,'  hear  what  the  Canaan- 
itish  woman  says,  Truth,  Lord:  yet  the  dogs  eat  of  the  Ma.tt. 
crumbs  ichich  fall  from  their  masters' table.  But  that  they  ' 
might  not  have  this  advantage,  since  even  dogs  are  at  the 
table,  he  adds  that,  whereby  he  makes  them  aliens  also,  say- 
ing, Beiiare  of  evil  workers;  and  he  admirably  expressed 
himself,  beware  of  evil  workers,  for  they  work,  he  means, 
but  for  a  bad  end,  and  a  work  that  is  much  worse  than  idle- 
ness, plucking  up  what  is  laid  in  goodly  order. 

Ben  are,  he  says,  oftJie  concision.  The  rite  of  circumcision 
was  venerable  in  the  Jews'  account,  forasmuch  as  the  Law 
itself  gave  way  thereto,  and  tlie  Sabbath  was  less  esteemed 
than  it.  For  that  circumcision  might  be  performed  the 
Sabbath  was  broken  ;  but  that  the  Sabbath  might  be  kept, 
circumcision  was  never  broken ;  and  mark,  I  pray,  the  dis- 
pensation of  God.  This  is  found  to  be  even  more  solemn 
than  the  Sabbath,  as  not  being   omitted  at  certain  times ''. 

»  Sav.  mar.  might  otherwise  seem.        possibly  he  construed.     Hence  Downes 

•>  B.  and  Ven.  omit  h,    giving  this     proposes  to  omit  ^«  or  read   ira^aXfi- 

sense.     The   common   reading    cannot     (phTira.,   and    place    the   comma    before 


KUTCt' 


1 18  Carnal  circumcision  why  called  concision. 

Phil.  When    then   it  is  (hmv  awav,  much  more  is  the   Sabbath. 

3    1-3  *' 

'  '  ■  Wherefore  Paul  makes  a  concision  of  the  name,  and  says, 
Beware  of  tlie  concision,  and  he  did  not  say  '  that  circum- 
cision is  evil,  that  it  is  superfluous,'  lest  he  should  strike  the 
men  with  dismay,  but  he  manages  it  more  wisely,  withdrawing 
them  from  the  thing,  but  gratifying  them  with  the  word,  nay, 
rather  with  the  thing  too,  in  a  more  serious  way.  But  not  so 
in  tlie  case  of  the  Galatians,  for  since  in  that  case  the  disease 
was  great,  he  forthwith  adopts  the  remedy  of  amputation 
with  open  front  and  with  all  boldness,  but  in  this  case,  as 
they  had  done  nothing  of  the  sort,  he  vouchsafes  them  the 
gratification  of  the  title,  he  banishes  both  those  and  these  % 
and  says,  Ben-are  of  the  concision ;  for  zee  are  llie  circum- 
cision— how  .? — which  worship  God  in  the  spirit,  and  have  no 
confidence  in  the  Jlesh.  He  said  not  that  *  we  try  the  one 
circumcision  and  the  other,  which  is  the  better  of  the  two ;' 
but  he  would  not  even  allow  it  a  share  in  the  name  ;  but  what 
does  he  say?  That  circumcision  is  eowcmow.  Why?  Because 
they  do  nothing  but  cut  the  flesh  about.  For  when  what  is 
done  is  not  of  the  law,  it  is  nothing  else  than  a  concision 
and  cutting  about  of  the  flesh  ;  it  was  then  either  for  this 
reason  that  he  called  it  so,  or  because  they  were  trying  to 
cut  the  Church  about ;  and  we  too  call  the  thing  '  cutting 
about'  in  those  who  do  this  at  random,  without  aim  and 
without  skill.  Now  if  you  must  seek  circumcision,  he  says, 
you  will  find  it  among  us,  who  worship  God  in  spirit,  i.  e. 
who  worship  Him  spiritually. 
(2)  For  answer  me,  which  is  superior,  the  soul  or  the  body  ? 
Evidently  the  former.  Therefore  neither  is  that  circumcision 
superior,  but  this  is  the  only  circumcision;  for  while  the 
type  stood,  He  rightly  brought  it  forward  in  conjunction, 
Jerem.  writing,  CircumcisB  yourselves  to  the  Lord,  and  take  away 
^'  *■  the  foreskins  of  your  hearts.  In  the  same  way  in  the  Epistle 
Rom.  2,  to  the  Romans  he  does  away  with  it,  saying,  for  he  is  not  a 
Jew  which  is  one  outwardly,  neither  is  that  circumcision 
which  is  outward  i7i  the  Jiesh  ;  but  he  is  a  Jew  which  is  one 

tv^iffxtrai,  making  it,  '  This  which  is  "^    B.    '  and    cast    out    the    others/ 

more  solemn  than  the  Sabbath  is  found  which  seems  to  make  better  sense,  as 

not  to   be    adopted  in  certain   times.'  there  do  not  appear  to  be  two  parties 

But  '  certain    times'   suits    the   other  excluded, 
sense  better. 


Name  of  the  reality  given  for  a  while  to  types.       119 

inwardly,  and  circumcision  is  that  of  the  hearty  in  the  spirit,  Hom. 
and  not  in  the  letter.     And  lastly,  he  takes  from  it  the  very  '- — 


name,  '  neither  is  it  circumcision,'  he  maintains,  for  the  type, 
while  the  reality  is  yet  to  come,  is  called  this,  but  when  the 
truth  has  come,  it  no  longer  retains  the  title.  As  in  delineation, 
a  man  has  drawn  a  king  in  outline;   so  long  as  the  coloiu's 
are  not  put  on  we  say,  Lo,  there  is  the  king*^,  but  when 
they  are  added,  the  outline '  is  lost  in  the  reality,  and  ceases  to '  «■«'*«;. 
shew;  and  then  too^  we  say,  '  Look  at  the  king/    And  he  said 
not,  '  for  the  circumcision  is  in  us,'  but  we  are  the  circum- 
cision, and  justly;  for  this  is  the  Man,  the  circumcision  in 
virtue,  this  is  really  the  Man  ^.     But  in  the  case  of  those  he^  Com- 
did  not  speak  so  :  but  he  said,  beware  of  the  concision,  for  q^j^_  g 
they  were  henceforth  in  a  condition  of  ruin  and  of  wicked- 1^- 
ness.    Then  shewing  that  circumcision  is  no  longer  performed 
in  the  body  but  in  the  heart,  he  says,  And  hate  no  confidence   v.  4. 
in  the  flesh;  though  I  might  also  have  confidence  in  the  flesh. 
What  does  he  call  confidence  here,  and  in  the  flesh  ?  Boasting, 
boldness,  a  high  tone.     And  he  did  well  to  add  this ;  for  if, 
being  of  the  Gentiles,  he  had  condemned  the  circumcision, 
and  not  only  the  circumcision,  but  all  those  that  adopted  it 
out  of  place,  it  would  have  seemed  that  he  was  denying  it 
because  he  wanted  the   high  ancestry  of  Judaism,  as  being 
a  stranger   to  its  solemn  rites,  and  having  no  part  therein. 
But  as  it  is,  he,  who,  though  a  sharer,  yet  blames  them,  does 
not  therefore  blame  them  as  having  no  share  in  them,  but  as 
disowning   them ;  not  from  ignorance,  but  most  especially 
from  acquaintance  with  them.     Accordingly  observe  what  he 
says  in  his  Epistle  to  the  Galatians  also;  having  been  brought 
into  a  necessity  of  saying  great  things  about  himself,  how  even 
in  these  circumstances  does  he  manifest  nought  but  humility. 
For  ye  have  heard  of  my  conversation  in  time  past,  he  says,  Gal.  i 
in  the  Jews'"  religion;   and  again  here;   if  any  other  man^^- 
thinketh  that  he  hath  ought  ichereof  he  might  trust  in  the 
flesh,  I  more.     And  he  immediately  added,  an  Hebrew  of 

•*  So  Ven.  Edd. '  it  is  not  called  a  ^  rorWi  ko).  This  rather  favours  the 

king,'    which    almost   contradicts    the  reading    of  the   printed   copies   ahove. 

sense.     Old   Lat.   makes   the   contrast  With  that  it  would  be,  '  and  then  we 

between  the  picture  and  the  real  king,  even   say.'    Otherwise   it  means  '  al- 

but  that  is  clearly  from  an  imperfect  though  that  is  hidden  which  we  called 

reading.  Comp.  Heb.  x.  1.  a  king  before.' 


120     St.  PaiiVs  high  slate  as  a  Jew,  by  birth  and  life. 

P"^L.  /7,^  Hebreivs.     He  did  not  say  this  primarily,  but  after  having 

— '■ said,  if  any  other  man,  shewing  the  necessity,  shewinj^  that 

it  was  on  their  account  that  he  spoke.  If  ye  have  confidence^ 
he  says,  /  much  more.  This  I  now  say,  as  I  have  been 
hitherto  silent.  And  observe  the  absence  of  all  ungracious- 
ness in  the  repi-oofs,  for  by  forbearing  to  do  it  by  name,  he 
gave  them  the  op])ortunity  of  retracing  their  steps.  If  any 
other  7nan  thinketh;  and  it  was  well  to  say,  thinketh,  either 
inasmuch  as  they  really  had  no  such  confidence,  or  as  that 
confidence  was  no  real  confidence,  for  all  was  by  necessity, 
and  not  of  choice.  Circumcised  on  the  eighth  day ;  and  he 
sets  down  the  first  that  wherein  they  chiefly  boasted,  viz.  the 
ordinance  of  circumcision,  next,  cf  the  stock  of  Israel.  He 
pointed  out  both  these  circumstances,  that  he  was  neither  a 
proselyte,  nor  born  of  proselytes  ;  for  from  his  being  circum- 
cised on  the  eighth  day,  it  follows  that  he  was  not  a  proselyte, 
and  from  his  being  of  the  stock  of  Israel,  that  he  was  not  of 
proselyte  parents.  But  that  you  may  not  imagine  that  he 
was  of  the  stock  of  Israel  as  coming  of  the  ten  tribes,  he  says, 
of  the  tribe  of  Benjamin.  So  that  he  was  of  the  more 
approved  portion,  for  the  place  of  the  priests  was  in  the  lot 
of  this  tribe.  An  Hebrew  of  Hebrews.  By  this  he  shews 
that  he  was  not  a  proselyte,  but,  from  of  old,  of  distinguished 
Jews ;  for  he  might  have  been  of  Israel,  and  yet  not  an  Hebrew 
of^  Hebrews,  for  many  had  already  ruined  the  thing®,  and 
were  strangers  to  the  language,  by  intermixing  with  other 
races;  it  is  either  this  then,  or  the  great  superiority  of  his 
birth,  that  he  shews  by  this.  According  to  the  law  a 
Pharisee.  He  is  coming  now  to  the  cu'cumstances  dependent 
on  his  own  will ;  for  all  those  things  were  apart  from  the  will, 
for  his  being  circumcised  was  not  of  himself,  nor  that  he  was 
of  the  stock  of  Israel,  nor  that  he  was  of  the  tribe  of 
Benjamin.  So  that,  even  among  these  he  has  a  larger 
share,  even  though  there  were  really  mauy  who  pai'- 
took  with  him.  Where  then  are  we  to  place  the  rather  ? 
Particularly  herein  that  he  was  not  a  proselyte,  and  that  he 
was  of  the  distinguished  tribe,  and  this  from  his  ancestors  of 
old,  v.liich  things  belonged  not  to  many.  But  since  none  of 
them  are  matters  of  choice,  he  proceeds  to  those  which  are, 

f  (yhere  means  '  descended  from.'  «  i.  e.  the  purity  of  their  descent. 


WJuit  Sf.  Paul  gave  up.     Riclies  burdetisome.      121 

wherein  we  have  the  rather.    As  touching  the  law.,  a  Pharisee ;   Hom. 
co7icerning  zeal.,  persecuting  the  Church.    This  last  he  says,     "  ' 


because  the  first  alone  is  not  sufficient  to  shew  the  force  of 
the  rather.  For  it  is  possible  to  be  a  Pharisee  even,  and  yet 
not  very  zealous.  According  to  righteousness.  Since  it 
is  possible  to  be  adventurous,  or  to  act  thus''  from  ambition, 
and  not  out  of  zeal  for  the  law,  as  the  High  Priests  did.  Yet 
he  was  no  such  person,  but,  according  to  the  righteousness 
which  is  in  the  law,  blameless.  If  then  both  for  purity  of 
descent,  and  earnestness,  and  habits,  and  mode  of  life,  I 
surpassed  all,  why  have  I  renounced  all  those  dignities,  he 
asks,  but  because  I  found  that  the  things  of  Christ  are  better, 
and  better  far  ?  Wlierefore  he  added  ;  but  what  things  were^-  7. 
gain  to  me,  those  I  counted  loss  for  Christ. 

A  course  of  life  thus  strictly  regulated,  and  entered  upon  Moral. 
from  earliest  childhood,  such  unblemished  extraction,  such  \^) 
dangers,  plots,  labours,  forwardness,  did  Paul  renounce, 
counting  them  but  loss,  which  before  were  gain,  that  he  might 
win  Christ.  But  we  do  not  even  contemn  money,  that  we 
may  win  Christ,  but  prefer  to  fail  of  the  life  to  come  rather 
than  of  the  good  things  of  the  present  life.  And  yet  this  is 
nothing  else  than  loss;  for  tell  me  now,  let  us  examine  in  de- 
tail the  conditions  of  riches,  and  see  whether  it  be  not  loss 
accompanied  with  inexpressible  trouble,  and  without  any 
gain.  For  tell  me,  what  is  the  advantage  of  those  stores  of 
costly  garments,  what  good  do  we  gain  when  we  are  arrayed 
in  them  ?  None,  nay,  we  are  only  losers.  How  so  ?  Because 
even  the  poor  man,  in  his  cheap  and  threadbare  clothing, 
docs  not  bear  the  scorching  in  time  of  heat  any  wise  worse 
than  yourself,  nay,  rather  he  bears  it  better,  for  clothes  that 
are  threadbare  and  worn  single  allow  more  ease  to  the  body, 
but  not  so  with  those  which  are  new  made,  though  they  be 
finer  than  the  spider's  web.  Besides,  you,  from  your  excessive 
self-importance,  wear  even  two  and  three  inner  garments,  and 
often  a  cloak  and  girdle,  and  breeches  too,  but  no  one  blames 
him  if  he  wears  but  a  single  shirt ;  so  that  he  is  the  man  that 
bears  the  heat  most  easily.  It  is  owing  to  this  that  we  see 
such  men  sweating,  but  the  poor  subject  to  nothing  of  the 

h  i.  e.  to  shew  zeal,  as  he  had  done  in  persecuting. 


122  Use  of  rich  ornaments  a  loss. 

Phil,  sort.  Since  then  his  cheap  clothing,  which  is  sold  for  a 
— '—^  trifle,  answers  the  same  or  even  a  better  purpose  to  him,  and 
those  clothes,  which  oblige  a  man  to  pay  down  much  gold, 
do  only  the  same  thing,  is  not  this  great  superabundance  so 
much  loss?  For  it  has  added  nothing  in  respect  of  its  use 
and  service,  whereas  your  purse  is  emptied  of  so  much  the 
more  gold,  while  the  thing  has  only  the  same  use  and  em- 
ployment. You,  then,  who  have  riches,  have  purchased  one 
which  cost  an  hundred  pieces  of  gold,  or  even  more,  whereas 
the  poor  man  has  bought  one  for  a  trilling  sum  of  silver.  Do 
you  perceive  the  loss  ?  No,  for  your  pride  will  not  let  you 
see  it.  Would  you  have  us  make  out  this  account  in  the 
case  of  the  gold  ornaments  too,  which  men  put  alike 
about  their  horses  and  their  wives .?  For  besides  the 
other  evils,  the  possession  of  money  makes  fools  of  men ;  thus 
they  account  their  wives  and  horses  to  be  worthy  of  the  same 
honour  and  ornaments,  for  both  are  the  same ;  and  they 
would  make  themselves  finer  by  the  same  means  as  the  very 
beasts  that  carry  them,  or  as  the  very  skins  of  the  awnings, 
wherein  they  are  borne.  What  now  is  the  use  of  decking 
out  a  mule  or  a  horse  with  gold  ?  or  the  lady,  that  has  such 
a  weight  of  gold  and  jewels  about  her  person,  what  does  she 
gain?  '  But  the  ornaments  are  never  worn  out,'  he  answers. 
Now  those  that  are  knowing  in  such  things  declare  that,  to  a 
great  degree,  they  are  liable  to  this  very  mischief:  that  in 
the  baths  very  often  both  the  jewels  and  gold  ornaments  lose 
much  of  their  value.  But  be  it  so,  and  grant  that  they  are  not 
injured,  tell  me,  what  is  the  gain  ?  And  how  is  it  when  they 
drop  out,  and  are  lost  ?  is  there  no  loss  sustained .''  And  how 
when  they  draw  down  upon  you  envy  and  intrigues  ?  is  there 
no  loss  then .?  For  when  they  do  the  wearer  no  good,  but 
rather  inflame  the  eyes  of  the  envious,  and  act  as  an  incite- 
ment to  the  robber,  do  they  not  become  loss .''  And  again, 
say,  when  a  man  may  use  them  for  a  serviceable  purpose, 
but  is  unable  on  account  of  the  extravagance  of  his  wife,  and 
is  obliged  to  starve  and  to  stint  himself,  that  he  may  see  her 
aiTayed  in  gold,  is  it  not  a  matter  of  loss  ?  For  it  was  on  this 
account  that  goods  have  their  name  from  use',  not  that  we 

'  i.  e.  ;^^iifi»Ta,  from  xz^'^'^'  *  *"  ^se.' 


Ornaments  soon  lire.      IVealth  soon  to  he  left.        193 

should  use  them  thus  like  goldsmiths'  samples,  but  that  we  Hom. 
should  do  some  good  therewith;  so  then  when  love  of  gold     ^' 
does  not  allow  this,  is  not  the  whole  thing  loss  ?  for  he  that 
dares  not  use  them  forbears  the  use  as  if  they  were  another's 
property,  and  there  is  no  use  of  them  in  any  way. 

Again,  how  is  it  when  we  erect  splendid  and  spacious 
mansions,  decorated  with  columns,  marbles,  porticos,  arcades, 
and  in  every  possible  way,  setting  images  and  statues  every 
where?  Many  indeed  even  call  demons  out  of  these^,  butl'-^-the 
let  us  omit  the  examination  of  those  points.  What  too  is  the 
meaning  of  the  gilded  ceiling?  Does  it  not  supply  the  same 
need  as  to  him,  whose  house  is  on  a  moderate  scale?  '  But 
there  is  great  delight  in  it,'  he  says.  Yes,  for  the  first  or 
second  day,  but  afterwards,  none  at  alP.  For  if  the  sun  does 
not  strike  us  with  wonder,  from  its  being  customary,  much  more 
do  works  of  art  fail,  and  we  only  look  at  them  like  things  of 
clay.  For  tell  me,  what  does  a  range  of  pillars  contribute 
to  make  your  dwelling  superior  to  others,  or  the  finest  statues, 
or  the  gilding  spread  over  the  wall?  Nothing;  rather,  these 
come  of  luxury  and  insolence,  and  overweening  pride  and 
folly;  but  in  every  case,  it  is  things  requisite  and  needed, 
and  not  superfluities,  that  ought  to  engage  us.  Do  you  see 
that  the  thing  is  loss  ?  Do  you  see  that  it  is  superfluous  and 
unprofitable  ?  for  if  it  supplies  no  further  use  or  delight,  (and 
it  does,  in  the  course  of  time,  bring  satiety,)  it  is  nothing  else 
than  loss,  and  vain-glory  is  the  hindrance,  which  will  not 
let  us  see  this. 

Did  Paul  then  forsake  those  things  which  he  '  counted 
gain,'  and  do  not  we  even  quit  our  loss,  for  Christ's  sake  ? 
How  long  shall  we  be  rivetted  to  the  earth  ?  How  long  till 
we  shall  look  up  to  heaven  ?  Do  ye  not  mark  the  aged,  what 
little  perception  they  have  of  the  past  ?  Do  ye  not  mark 
those  that  are  finishing  their  course,  both  men  in  age,  and  men 
in  youth  ?  Do  ye  not  see  persons  in  the  midst  of  life  bereft 
of  them  ?  Why  are  we  so  wedded  to  unstable  objects?  Why 
are  we  linked  to  things  that  are  shifting  ?  How  long  before 
we  lay  hold  of  the  things  that  last  ?     What  would  not  the  old 


^  Sav.  Mar.  adds,  iXX'  airXui  "frareu,     aXXk    tr^ealfrarttt,    '  B 
'  But  stands  there  for  nothing.'     Ven.     B.  &XX'  i^lrrarai,  '  But 


'  But  is  tiresome, 
ceases.' 


124      III  effects  of  riches.     Benefit  of  giving  them  up. 

Phil,  give,  were  it  granted  them  to  divest  themselves  of  their  old 
—1—^  age  ?  How  irrational  then  to  wish  to  return  to  our  former 
youth,  and  gladly  to  give  every  thing  for  the  sake  of  this, 
that  we  might  become  younger,  and  yet  when  it  is  ours  to 
receive  a  youth  that  knows  no  old  age,  a  youth  too,  which, 
joined  with  great  riches,  hath  far  more  of  spirit,  to  be  unwil- 
ling to  give  up  a  little  trifle,  but  to  hold  fast  things  that  con- 
tribute not  a  whit  to  the  present  life.  They  can  never  rescue 
you  from  death,  they  have  no  power  to  drive  away  disease, 
to  stay  old  age,  or  any  one  of  those  events,  which  happen  by 
necessity  and  according  to  the  law  of  nature.  And  do  you 
still  hold  to  them  ?  Tell  me,  what  do  you  gain  ?  Therefrom 
come  drunkenness,  gluttony,  pleasures  contrary  to  nature  and 
various  in  kind,  which  are  far  worse  torturers  than  the  hardest 
masters. 

These  are  the  advantages  which  we  gain  from  riches,  nor 
is  there  one  besides,  since  we  are  not  so  minded,  for  if  we 
had  had  the  mind,  we  might  have  won  heaven  itself  for  our  in- 
heritance by  our  riches.  '  So  then  riches  are  good,'  he  says. 
It  is  not  riches,  but  the  will  of  the  possessor  that  effects  this, 
for  that  it  is  the  will  that  does  it,  see  from  hence ;  it  is  in  the 
power  even  of  a  poor  man  to  win  heaven.  For,  as  I  have 
often  said,  God  does  not  regard  the  amount  of  the  gifts,  but 
the  will  of  the  givers ;  it  is  possible  even  for  one  in  poverty, 
who  has  given  but  little,  to  bear  off  all,  for  God  requires  a 
measure  proportioned  to  our  ability,  neither  will  riches  secure 
heaven  to  us,  nor  poverty,  hell ;  but  a  good  or  a  bad  will, 
either  one  or  the  other.  This  then  let  us  correct,  this  let  us 
resto  e,  this  1  i  us  regulate,  and  all  will  then  be  easy  to  us. 

For  as  the  artificer  works  the  wood  the  same,  whether  his 

axe  be  of  iron  or  of  gold,  rather  he  does  it  the  better  with  an 

implement  of  iron,  so  here  too,  tlie  straight  })ath  of  virtue  is 

Matt,     more  easily  kept  in  a  state  of  poverty.     For  touching  riches 

■'9j2i.  Christ  says.  It  is  easier  fur  a  camel  to  go  throu.h  the  eye 

of  a  needle,  than  for  a  rich  man  to  enter  into  the  kingdom  of 

Heaven.     But   He  has    made    no    such   declarations    about 

V  19      poverty;  nay,  the  very  reverse.     Sell  thy  goods,  a)  id  give  to 

the  poor,  and  come  follow  Me ;  as  if  the  act  of  following  were 

to  spring  from  the  will'. 

1  B.  and  Sav.  mar.  '  from  the  selling,'  w^xiriui,  which  is  probably  right. 


How  to  use  all  things  for  God.  125 

Never  then  let  us  flee  from  poverty  as  an  evil,  for  it  is  the   Hom, 
procurer  of  heaven.     Again,  let  us  never  follow  riches  as  a     ^' 


good ;  for  they  are  the  ruin  of  such  as  walk  unwarily,  but, 
in  every  thing  directing  our  eyes  to  God,  let  us,  as  occasion 
requires,  use  those  gifts  which  He  has  vouchsafed  us,  both 
strength  of  limbs,  and  abundance  of  money,  and  every  other 
gift;  for  it  is  unnatural  that  we,  who  have  our  being  from  Him, 
should  make  these  things  serviceable  to  others,  yet  not  to 
Him,  Who  has  made  us.     He  formed  thine  eyes :  make  them 
serviceable  to  Him,  not  to  the  devil.    But  how  serviceable 
to   Him  ?    By   contemplating   His  creatures    and   glorifying 
Him,  and   by  withdrawing  them  from  all  gaze  at  women. 
But  thine  hands  did  He  make  ?     Preserve  them  for  His  use, 
not  for  the  devil,  not  putting  them  out  for  robbery  and  rapine, 
but  for  His  commandments  and  for  good  deeds,  for  earnest 
prayers,  for  holding  out  help  to  the  fallen.     Hath  He  made 
thine  ears  ?    Give  these  to  Him,  and  not  to  effeminate™  strains 
nor  to  disgraceful  tales.     Let  all  tlty  communication,  he  says,  Ecclus. 
be  in  the  law  of  the  Most  High.     And  again  he  says,  Stand^->^J'- 
in  the  multitude  of  the  elders,  and  cleave  unto  him  that  is 
u'ise.     Has  He  made  thy  mouth  ?     Let  it  do  nought  that  is 
displeasing  to  Him,  but  sing  psalms,  hymns,  and   spiritual 
songs.     Let  no  corrupt  communication  proceed  out  ofyour^^h.i, 
mouth,  says  the  Apostle,  hut  that  which  is  good  for  the  use  of    ' 
edifying,  that  it  may  minister  grace  to  the  hearers ;   for 
edification  and  not  for  subversion,  for  fair  words  and  not  for 
evil  speaking  and  plotting  against  other,  but  the  very  oj^posite. 
He  hath  made   thy  feet,  not  that  thou  shouldest  run   to  do 
evil,  but  to  do  good.     He  made  thy  belly,  not  that  thou 
shouldest  cram  it  to  bursting,  but  to  practise  lessons  of  wisdom. 
For  the  production  of  children,  He  implanted  desire  in  thy 
mind,  not  for  fornication,  nor  for  adultery.     He  gave  thee 
understanding,  not  to  make  of  thee  a  blasphemer  or  a  reviler, 
but  that  thou  mightest  speak  fair  words.     He  gave  us  both 
money  to  be  used  on  fitting  occasion,  and  strength  likewise 
to  be  used  on  fitting  occasion.     He  instituted  arts,  that  our 
present  state  of  existence  might  be  held  together  by  them, 
not  that  we  should  withdraw  ourselves  from  spiritual  things, 

'"  S/axjxXas-jtisva/f ,  '  broken,'  so  called  from  using  the  chromatic  scale  to  excess. 


126  Value  of  Jewels  imaginary. 

Thil  not  that  wc  should  devote  ourselves  to  the  base  arts  but  to 
-' '  the  necessary  ones,  that  we  might  minister  to  one  another's 
good,  and  not  that  we  should  plot  one  against  another.  He 
gave  us  a  roof,  that  it  might  afford  shelter  from  the  rain,  and 
no  more,  not  that  it  should  be  decked  out  with  gold,  while 
the  poor  man  perishes  with  hunger.  He  gave  clothing  to 
cover  us,  not  to  make  a  display  withal,  not  that  things  like 
these  should  have  much  gold  lavished  upon  them,  and  that 
Christ  should  perish  naked.  He  gave  you  a  place  of  shelter, 
not  that  you  should  keep  it  to  yourself,  but  to  offer  it  to 
others  also.  He  gave  thee  land,  not  that,  cutting  off"  the 
chief  portion  of  it,  you  should  spend  the  good  gifts  of  God 
upon  harlots,  and  dancers,  and  actors,  and  flute  players,  and 
harp  players,  but  upon  those  that  hunger  and  are  in  want. 
He  gave  you  the  sea  to  sail  on,  that  you  might  not  be  wearied 
with  journeying,  not  that  you  should  pry  into  its  depths,  and 
bring  up  thence  precious  stones  and  all  the  other  things 
of  the  same  kind,  nor  that  thou  shouldest  make  this  thy 
business. 

'  Why  then  are  there  precious  stones  ?'  he  says.  Nay,  do  you 
rather  tell  me,  why  there  are  precious  stones,  and  how  these 
become  so  valuable  ?  Is  it  by  their  strength  ?  Js  it  by  their 
use  ?  Nay,  for  that  matter,  those  that  are  not  of  this  kind  are 
rather  more  for  use,  for  those  may  be  conducive  to  building, 
but  these  to  no  puqjose,  and  those  are  stronger  than  the 
other.  '  But  these,'  he  says,  '  produce  a  fine  effect.  How 
so?  it  is  a  matter  of  fancy.  Are  they  whiter?  No,  they  are 
not  whiter  than  pure  white  marble,  nor  nearly  equal  to  it. 
But  are  they  stronger?  Not  even  this  can  be  said  for  them". 
Well  then,  are  they  more  useful  ?  are  they  larger  ?  Not  even 
this.  Whence  then  are  they  so  admired .''  From  no  other 
cause  than  fancy.  For  if  they  are  neither  more  beautiful,  (for 
we  shall  find  others  more  shining  and  more  white,)  nor  more" 
useful,  nor  stronger,  whence  came  they  to  be  so  admired  ? 
Was  it  not  from  mere  fancy  ?  Why  then  did  God  give  them  ? 
They  were  not  His  gift,  but  it  is  your  own  imagination  that 
they  are  any  thing  great.  '  How  is  it,  then,'  he  answers, 
'  that  even  the  Scripture  shews  admiration  of  them  ?'     So  far 

"  He  refers  to  pearls.  "  So  B. 


Jewels  and  purple  not  the  true  ortuimeuts.         127 

it  addresses  itself  to  your  fancy.     As  a  master  too  in  talking  Hom. 
to  a  child  often  admires  the  same  object  as  it  does,  when  he  — '— 


desires  to  attract  and  engage  it. 

Wliy  do  you  aim  at  finery  in  your  clothing?  Clothe 
yourself  with  a  garment  and  with  sandals.  But  where  is  there 
any  reason  for  these  things  ?  David  declares,  that  the  jiidy-  Ps.  19, 
merits  of  the  Lord  are  more  to  he  desired  than  gold,  yea  than 
muchjine  gold.  With  these  adorn  thee!  With  these  con- 
tent thee''!  But  where  is  any  reason  for  these  things?  These, 
beloved,  are  of  no  use.  Had  they  been  of  use,  he  would  not 
have  bidden  us  despise  them.  And  for  Holy  Scripture,  it 
speaks  with  reference  to  our  notion,  and  this  too  is  an  instance 
of  God's  lovingkindness.  '  Why  then,'  he  asks, '  did  He  give 
purple  and  the  like?'  These  are  things  that  come  of  God's 
majesty.  For  He  has  willed  by  other  things  also  to  shew 
forth  His  own  riches.  As  He  gave  you  corn  too  by  itself; 
but  from  this  you  make  many  things,  cakes  and  sweetmeats, 
of  every  sort  and  variety,  having  much  enjoyment;  but  besides 
this,  vain-glory  also  gave  rise  to  all  these  inventions.  For 
it  pleased  you  to  set  them  before  every  thing.  For  if  a 
foreigner  or  a  rustic,  who  was  ignorant  of  them,  should  put 
the  question,  and,  seeing  your  admiration,  were  to  say,  '  Why 
do  you  admire  these?'  What  have  you  to  say?  that  they  are 
fair  to  look  at  ?  But  it  is  not  the  case-  Let  us  then  give  up 
such  notions,  and  lay  hold  of  the  things  that  are  truly  real. 
These  are  not,  but  simply  pass  away,  only  flowing  past  like  a 
river.  Wherefore  I  charge  you,  let  us  take  our  stand  upon 
the  rock,  that  we  may  both  escape  being  easily  turned  about, 
and  that  we  may  obtain  the  good  things  to  come,  by  the 
grace  and  lo\dngkindness  of  our  Lord  Jesus  Christ,  with 
Whom,  &c. 


P  Thus  Sav.  Ben.   and  B.  place  this  clause   after  '  sandals,'  omitting  there 
But  where  is  any  reason,'  &e. 


HOMILY     XL 


Phil.  iii.  7—10. 

But  what  things  were  gain  to  me^  those  I  counted  loss  for 
Christ.  Yea  doubtless,  and  I  count  all  things  but  loss  for 
the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord: 
for  whom  I  have  sujfered  the  loss  of  all  things,  and  do 
count  them  but  dung,  that  I  may  win  Christ,  And  be  found 
in  Him,  not  having  inine  own  righteousness,  which  is  of  the 
law,  but  that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God,  by  faith:  That  I  mayknoio 
Him,  and  the  j)ower  of  His  resurrection. 

In  our  contests  with  heretics,  we  must  make  the  attack 
with  minds  in  vigour,  and  that  incessantly,  for  thus  giving  them 
no  leisure  for  taking  breath,  we  can  throw  into  confusion  their 
array,  and  easily  obtain  the  mastery.  Wherefore, Milling  to  pre- 
pare you,  from  the  Scriptures,  for  such  contests  as  these,  that 
hence  too  ye  may  be  able  to  put  to  silence  the  gainsayers,  I 
will  begin  my  present  discourse  whei'e  the  last  ended.  And 
what  was  its  end?  one  will  say.  Having  enumerated  every 
Jewish  boast,  both  those  from  his  birth,  and  those  that  were 
from  choice,  he  added.  But  ichat  things  were  gain  to  me,  all 
these  I  count  to  be  but  lo  sfor  the  excellency  of  the  knowledge 
of  Christ  Jesus  my  Lord;  for  Whoin  L  have  suffered  the  loss 
of  all  things,  and  do  count  them  but  du?ig,  that  L  may  win 
Christ.  Here  the  heretics  make  their  attack:  for  even  this 
comes  of  the  wisdom  of  the  Spirit,  to  suggest  to  them  hopes 
of  victory,  that  they  may  undertake  the  fight. 

For  if  it  had  been  spoken  plainly,  they  would  have  acted 
here  as  they  have  done  in   other  places,  they  would  have 


Heretics  entrapped  by  St.  PmtVs  words  on  the  Laiv.     129 

blotted  out  the  words,  they  would  have  denied  the  Scripture,  Hom. 

XI 
when  they  were  unable  at  all  to  look  it  in  the  face.     But  as - 

in  the  case  of  fishes,  that  which  can  take  them  is  so  con- 
cealed that  they  may  swim  up,  and  does  not  lie  open  to 
view ;  this  in  truth  hath  come  to  pass  here  too,  in  that  the 
Law  hath  been  called  loss  by  Paul.  The  Law,  they  say,  is 
called  dung  by  Paul,  it  is  called  loss.  It  was  not  possible  to 
gain  Christ  except  I  counted  this  as  loss.  All  these  things 
induced  the  heretics  to  accept  this  passage,  thinking  it  to  be 
favourable  to  them  :  but  when  they  had  taken  it,  then  did  he 
enclose  them  on  all  sides  with  his  nets.  Lo  what?  say  they, 
when  they  make  their  attack.  Lo !  the  Law  is  called  loss, 
is  called  dung ;  how  then  do  ye  say,  that  it  is  of  God  ? 

But  these  very  words  are  favourable  to  the  Law,  and  how 
they  are  so,  shall  be  hence  manifest.  Let  us  attend  accu- 
rately to  his  very  words.  He  said  not.  The  Law  is  loss : 
but  I  counted  it  loss.  But  when  he  spake  of  gain,  he  said 
not,  I  counted  them,  but  tltey  were  gain.  But  when  he 
spake  of  loss  he  said,  I  counted:  and  this  rightly;  for  the 
former  was  naturally  so,  but  the  latter  became  so,  from  my 
opinion.  '  Wliat  then  ?  Is  not  the  Law  loss  ?'  It  is :  but  for 
Christ. 

'  But  now  it  hath  become  gain.'  It  was  not  counted  gain, 
says  he,  but  was  so  :  as  if  he  had  said,  Consider  how  great  a 
thing  it  was:  to  bring  men,  brutalized  in  their  nature,  to  the 
shape  of  men.  If  the  law  had  not  been,  grace  would  not 
have  been  given.  '  Wherefore  ?'  Because  it  became  a  sort  of 
bridge ;  for  when  it  was  impossible  to  mount  on  high  from 
a  state  of  great  abasement,  a  ladder  was  formed.  And  if  he 
who  has  ascended  has  no  longer  need  of  the  ladder,  he  does 
not  for  this  reason  despise  it,  but  is  grateful  to  it.  For  it  has 
placed  him  in  such  a  position,  as  no  longer  to  require  it. 
And  yet  for  this  very  reason,  that  he  doth  not  require  it,  it  is 
just,  he  means,  that  he  should  acknowledge  his  obligation, 
for  without  it  he  could  not  have  ascended.  And  thus  is  it 
with  the  Law,  it  hath  led  us  up  on  high;  wherefore  it  was  gain, 
but  for  the  future  we  esteem  it  loss.  *  How  ?'  Not  because 
it  is  loss,  but  because  grace  is  far  greater.  For  as  a  poor  man, 
that  was  in  hunger,  as  long  as  he  has  silver,  escapes  hunger, 
but  when  he  finds  gold,  and  is  unable  to  keep  both,  considers 

K 


130  The  T.av  uas  yaui  an  leading  to  Christ. 

Phil,  it  loss  to  retain  the  former,  and  having  thrown  it  away,  takes 
—2 — ^  the  gold  coin  ;  he  throws  it  away,  not  because  the  silver  is 
loss,  for  it  is  not ;  but  because  it  was  impossible  to  take  both 
at  once,  he  was  conipellod  to  leave  one.  Thus  too  is  it  here: 
the  Law  is  not  loss,  but  for  a  man  to  cleave  to  the  Law,  and 
desert  Christ.  Wherefore  it  is  then  loss  when  it  leads  us 
away  from  Christ.  But  if  it  sends  us  on  to  Him,  it  is  no 
longer  so.  For  this  cause  he  saith  it  is  loss,  i.  c,  for  Christ 
it  is  loss ;  if  for  Christ,  it  is  not  so  naturally.  But  why  doth 
not  the  Law  suffer  us  to  come  to  Christ.'  For  this  very  cause, 
he  tells  us,  was  it  given.  And  Christ  is  the  fulfilling  of  the 
Law,  and  Chiist  is  the  end  of  the  Law.  It  doth  suffer  us,  if 
we  will  obey  it ;  he  then  M'ho  obeyeth  the  Law,  leaves  that 
same  Law.  It  sutlers  him,  if  we  take  heed  to  it,  but  if  we 
do  not  take  heed,  it  suffers  him  not.  Yea.  doubtless,  and  I 
count  all  tilings  but  loss.  Why,  he  means,  do  I  say  this  of 
the  Law }  Is  not  the  world  good }  Is  not  the  present  life  good? 
but  if  they  draw  me  away  from  Christ,  I  count  these  things 
loss.  Why?  /or  the  excellency  of  Hie  knowledge  of  Jesus 
Christ  my  Lord,  For  when  the  suu  hath  appeared,  it  is  loss 
to  sit  by  a  candle;  so  that  the  loss  comes  by  comparison, 
by  the  superiority  of  the  other.  You  see  that  Paul  makes 
a  comparison  from  superiority,  not  from  diversity  of  kind ; 
for  that  which  is  superior,  is  superior  to  somewhat  of  like 
nature  to  itself  So  that  he  shews  the  connection  of  that 
knowledge  by  the  same  means,  by  which  he  draws  the 
superiority  from  the  comparison.  For  Whom  I  hare  suffered 
the  loss  of  all  tilings,  and  do  count  them  dung,  that  I  may 
win  Christ.  It  is  not  yet  manifest,  whether  he  uses  the 
word  dung  of  the  Law,  for  it  is  likely  that  he  applies  it  to  the 
things  of  this  world.  For  when  he  says,  the  things  ichich 
icerc  gain  to  me,  those  J  counted  loss  for  Christ ;  yea  doubt- 
less, he  adds,  /  count  all  things  loss';  all  things,  he  means, 
things  past,  and  things  present,  and,  if  you  wish,  the  Law  too, 
it  is  not  even  so  insulted.  For  dung  comes  from  corn,  and 
the  strength  of  the  corn  is  the  dung,  I  mean,  the  chaff. 
Wherefore  the  dung  was  useful  in  its  former  state.  For  we 
pluck  it  together  with  the  corn,  and  had  there  been  no  dung, 
there  would  have  been  no  corn.  Thus  too  is  it  with  th(^ 
Law. 


The  highest  Righteousness  comes  by  grace.  131 

Seest  thou,  how  every  where  he  calls  it  loss,  not  absolutely,  Hom. 
but  for  Christ.      Yea  doubtless,  and  I  count  all  things  but-  ^    ' 


loss:    wherefore?    Again  he  adds,/br  the  excellency  of  the     ^~' 
knowledge  (of  Him),  for  Whom  I  have  suffered  the  loss  of  all 
things.     Then  he  adds,  ^rherefore  too  I  count  all  things  to 
be  loss,  that  I  may  gain  Christ. 

See  how,  from  every  point,  he  lays  hold  of  Christ  as  his 
foundation^,  and  suffers  not  the  Law  to  be  any  where  exposed,  '»e"Va- 
or  receive  a  blow,  but  guards  it  on  every  side.  And  that  I  may 
be  found  in  Him,  not  having  my  own  righteousness  tihicli  is  of 
the  Law.  If  he  who  had  righteoasness,  ran  to  this  other 
righteousness  because  his  own  was  nothing,  how  much  rather 
ought  they,  who  have  it  not,  to  turn  to  Him  ?  Well  said  he, 
Not  having  mine  own  righteousness,  not  that  which  I  gained 
by  labour  and  toil,  but  that  which  I  found  from  grace.  If 
then  he  who  was  so  excellent  is  saved  by  grace,  much 
more  are  you.  For  since  it  was  likely  they  would  say  that 
the  righteousness  which  comes  from  toil  is  the  greater,  he 
shews  that  it  is  dung  in  comparison  with  the  other.  For 
otherwise  I,  who  was  so  excellent  in  it,  would  not  have  cast 
it  away,  and  taken  refuge  with  the  other.  But  what  is  that 
other }  That  which  is  from  the  faith  of  God,  i.  e.  it  too  is 
given  by  God.  This  is  the  righteousness  of  God,  it  is  alto- 
gether a  gift,  and  the  gifts  of  God  far  exceed  those  worthless 
good  deeds,  which  come  from  our  own  diligence. 

But  what  is  this  faith  ?  By  faith,  he  says,  that  I  may 
know  Him  ;  so  then  the  knowledge  is  by  faith,  and  without 
faith  it  is  impossible  to  know  Him.  But  how  ?  Through  it 
we  must  know  the  power  of  His  resurrection.  For  \\hat  rea- 
soning can  demonstrate  to  us  the  Resurrection  ?  None,  but 
faith  only.  For  if  the  resurrection  of  Christ,  Who  was  ac- 
cording to  the  flesh,  is  known  by  faith,  how  can  the  genera- 
tion of  the  Word  of  God  be  comprehended  by  reasoning  ? 
For  the  resurrection  is  less  than  the  generation.  And  how  } 
Of  that  there  have  been  many  examples,  but  of  this  not  one; 
for  many  dead  have  arisen  before  Christ,  though  after  their 
resurrection  they  die,  but  no  one  was  ever  born  of  a  virgin. 
If  then  we  must  comprehend  by  faith  that  which  is  inferior 
to  the  generation  according  to  the  flesh,  how  can  that  which 
is  far  greater,  immeasurably  and  incomparably  greater,  be 

k2 


132  Faith  perfected  by  conformity  to  Christ. 

PaiL.  comprehended  by  reason.     These  things  make  the  righteous- 

-1— I — '  ness,  for  this  must  we  believe  that  He  was  able,  but  how  He 

^^■as  able  we  cannot  prove.     For  from  faith  is  the  iellowship 

of  His  sufferings.     But  how.?     Had  we  not  believed,  neither 

2  Tim.   should  we  have  suffered:    had  we  not  believed,  that  if  we 

2    12.  7  ./ 

suffer  with  Him,  we  shall  also  reiyn  with  Him,  we  should 
not  liave  endured  the  sufferings.  Wherefore  both  the  gene- 
ration and  resurrection  is  comprehended  by  faith.  Seest 
thou,  that  faith  must  not  be  absolutely,  but  through  good 
works,  for  he  especially  believes  that  Christ  hath  risen,  who 
in  like  sort  gives  himself  up  to  dangers,  who  hath  fellowship 
with  Plim  in  His  sufferings.  For  he  hath  fellowship  with  Him 
Who  rose  again,  with  Him  Who  liveth ;  wherefore  he  saith. 
And  may  be  found  in  Him,  not  having  mine  own  righteousness, 
which  is  of  the  law,  but  that  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of  God  by  faith  :  that  I 
may  know  Him,  and  the  power  of  His  resurrect io?i,  and  the 
fellowship  of  His  sufferings,  being  made  conformable  unto  His 
death  ;  if  by  any  ?neans  I  might  attain  unto  the  resurrection 
of  the  dead.  He  saith,  being  made  conformable  unto 
His  death,  i.  e.  having  fellowship ;  whereas  He  suffered 
from   men,    thus    I    too;    wherefore    he    said,    being   made 

Col.  I,  conformable,  and  again  in  another  place,  atid  I  fill  up  that 
which  is  behind  of  the  ajfflictions  of  Christ  in  my  flesh,  i.  e. 
in  persecutions.  For  these  persecutions  and  sufferings  work 
that  image  of  His  deatli,  for  He  sought  not  His  own,  but  the 
good  of  many. 

Therefore  persecutions,  and  afflictions,  and  straits,  ought 
not  to  disturb  you,  but  even  to  make  you  glad,  because 
through  them  we  are  conformed  to  His  death.  As  if  he  had 
said.  We  are  moulded  to  His  likeness;   as  he  says  in  another 

2  Cor. 2,  place,  where  he  writeth,  bearing  about  in  the  body  the  dying 
of  the  Lord  Jesus.  And  this  too  comes  from  great  faith. 
For  we  not  only  believe  that  He  arose,  but  that  after  His 
resurrection  also  He  hath  great  power:  wherefore  we  travel 
the  same  road  which  He  travelled,  i.  e.  we  become  brethren 
to  Him  in  this  respect  also.  As  if  he  had  said,  We  become 
Christs  in  this  respect.  O  how  great  is  the  dignity  of  suffer- 
ings !  We  believe  that  we  are  made  conforviable  to  His  death 
through  sufferings  !  For  as  in  Baptism,  we  were  buried  in  the 


St.  Paul  actually  conformed  to  His  death.  133 

likeness  of  His  death,  thus  here,  we  are  made  conformable  to   Hom. 

XI 
His  death.    There  did  he  rightly  say,  In  the  lileness  of  His  ^^^  ' ^ 

death,  for  there  we  died  not  entirely,  we  died  not  in  the  flesh,  4.  6. 
to  the  body,  but  to  sin.    Since  then  a  death  is  spoken  of,  and  a 
death ;  but  He  indeed  died  in  the  body,  whilst  we  died  to  sin, 
and  there  the  Man  died  which  lie  assumed,  Who  was  in  our 
flesh,  but  here  the  man  of  sin  ;  for  this  cause  he  saith  there, 
in  the  likeness  of  His  death,  but  here,  no  longer  in  the  likeness 
of  His  death,  but  to  His  very  death.     For  Paul,  in  his  perse-     (3) 
cutions,  no  longer  died  to  sin,  but  in'  his  very  body.     Where- »  or  to- 
fore,  he  endured  the  same  death.    If  hy  any  means,  saith  he, 
Inflight  attain  unto  the   resurrection   of  the  dead.     What 
sayest  thou  .f*    All  men  will  have  a  share   in  that.     For  M;eiCor. 
shall  not  all  sleeps  hut  we  shall  all  be  changed,  and  shall  all 
share  not   only    in    the  Resurrection,    but   in    incorruption. 
Some  indeed  to  honour,  but  others  as  a  means ^  of  punish- "»?>»^'"- 
ment.     If  therefore  all  have  a  shave  in  the  Resurrection,  and 
not  in  the  Resurrection  only,  but  also  in  incorruption,  how 
saidest  thou,  //"  ly  any  means  I  may  attain,  as  if  about  to 
share  in  some  especial  thing  ?     For  this  cause,  saith  he,  I 
endure  these  tilings,  if  by  any  means  I  might  attain  unto  the 
resurrectio)t  of  the  dead.     For  if  thou  hadst  not  died,  thou 
wouldest  not  arise.     What  is  it  then  ?    Some    great   thing 
seems  here  to  be  hinted  at.     So  great  was  it,  that  he  dared 
not  openly  assert  it,  but  simply  saith.  If  by  any  means.     I 
have  believed  in  Him  and  His  resurrection,  nay,  moreover,  I 
suflfer  for  Him,  yet  I  am  unable  to  be  confident  concerning 
the  Resurrection.     What  resurrection  doth  he  here  mention  ? 
That  which  leads  to  Christ  Himself.     I  said,  that  I  believed 
in  Him,  and  in  the  power  of  His  resurrection,  and  that  I 
have  fellowship  with  His  sufferings^  and  that  I  am  made  con- 
formable to  His  death.     Yet  after  all  these  things  I  am  by  no 
means  confident;   as  he  saith  elsewhere,  let  him  that  think-  j  Cor. 
eth  he  standeth,  take  heed  lest  he  fall.     And  again,  I  fear     ' 
lest  by  any  means,  when  I  have  preached  to  others,  I  myself '^  Cor. 9, 
should  he  a  castaway. 

Ver.  12.  Not  as  though  I  had  already  attained,  either  were 
already  perfect :  but  I  follow  after,  if  that  I  may  apprehend 
that  for  which  also  I  am  apprehended  of  Christ  Jesus. 

Not  that  I  have  already  apprehended.  What  means  already 


134  Sb'iviny  after  the  ylorious  Resurrection. 

Phil,  apprehended?  He  speaks  of  the  ])rize,  but  if  he  who  had 

— — ^endured  such  sufferings,  he  who  had  persecuted,  he  itho  had 
in  him  lite  dijing  of  the  Lord  Jesus,  was  not  yet  confident 
about  that  resurrection,  what  can  we  say?  What  meaneth, 

2  Cor.  4,  i/"  /  mill/  apprehend?  What  I  before  said.  If  I  may  attain 
to  the  resurrection  of  the  dead.  If  I  may  a])])rehend,  he 
saith,  His  resurrection ;  i.  e.  If  1  may  be  able  to  endure  so 
great  things,  if  I  may  be  able  to  imitate  Him,  if  I  may  be 
able  to  become  conformed  to  Him.  For  example,  Christ  suf- 
fered many  things,  He  was  spit  upon,  He  was  stricken,  was 
scourged,  at  last  He  died.  This  is  the  entire  course. 
Through  all  these  things  it  is  needful  that  men  should 
endure  the  whole  contest,  and  so  come  to  His  resurrection. 
He  meaneth  either  this,  or  that  if  I  am  thought  worthy  to 
share  the  accepted  resurrection,  which  is  in  confidence,  I 
hasten  to  His  resurrection.  For  if  I  am  able  to  endure  all  the 
contests,  I  shall  be  able  also  to  attain  to  His  resurrection, 
and  to  rise  with  glory.  For  not  as  yet,  saith  he,  am  I  wor- 
thy, but  /  follow  after,  if  that  I  may  apprehend.  My  life  is 
still  one  of  contest,  I  am  still  far  from  the  end,  1  am  still  dis- 
tant from  the  prize,  still  I  run,  still  I  pursue.  And  He  said 
not,  1  run,  but  I  pursue,  and  rightly  so.  For  we  know  with 
what  eagerness  a  man  pursues.  He  sees  no  one,  he  thrusts 
aside  with  great  violence  all  who  would  interrupt  his  pursuit. 
He  collects  together  his  mind,  and  sight,  and  strength,  and 
soul,  and  body,  looking  to  nothing  else  than  the  prize.  But 
if  Paul,  who  so  pursued,  who  had  suffered  so  many  things, 
yet  saith,  if  I  may  attain,  what  must  we  say,  who  have  re- 
laxed our  efforts }  Then  to  shew  that  the  thing  is  of  debt,  he 
saith,  For  which  also  J  am  apprehended  of  Christ  Jesus.  I 
was,  he  saith,  of  the  number  of  the  lost,  I  gasped  for  breath, 
I  was  nigh  dead,  God  apprehended  me.  For  He  pursued 
us,  when  we  fled  from  Him,  with  all  speed.  By  this  he 
points  out  all  those  things;  for  the  words,  I  am  apprehended^ 
shew  the  earnestness  of  Him  who  wishes  to  apprehend  us, 
our  great  aversion  to  Him,  our  wandering,  our  flight  from 
Him. 
(4)         Wherefore,  too,  we  must  weep,  that  when  all  have  returned 

"^°"*^'to  their  former  state,  and  we  are  liable  for  a  vast  debt,  yet 
no  one  grieves,  no  one  weeps,  no  one  groans.     And  suppo.se 


77«?  gift  of  grace  binds  us  to  abide  with  God.        135 

not  that  I  use  irony  here,  for  as  before  the  appearance  of  Hom. 
Christ  we  fled  from  God,  thus  we  flee  from  Him  now  too. 


For  we  can  flee  from  God,  not  in  place,  for  He  is  every  where, 
but  by  our  deeds;  and  that  we  cannot  fly  from  Him,  hear  the 
Prophet,  when  he  says,  Wliither  shall  I  go  from  Thy  Spirit,  Ps.  139, 
or  whither  shall  I  flee  from  Tliy  presence?    How   then  can 
we  fly  from  God?    Even  as  we  can  become  distant  from  God, 
even  as  we  can  be  removed  afar  off".     They  that  are  far  from  Ps-  73, 
Thee,  it  says,  shall  perish.     And  again,  Have  not  your  ini-ia',59^^. 
quities  separated  betireen  Me  and  you  ?   How  then  comes 
this  removal,  how  comes  this  separation .''    In  purpose  and 
soul:    for  it  cannot  be  in  place.     For  how  could  one  fly 
from  Him  who  is  every  where  present .?   The  sinner  then  flies. 
This  is  what  the   Scripture  saith,  The  wicked  ileelh  wJienVxor. 

28    1. 

no  man piirsueth  him.    We  eagerly  fly  from  God,  although  He     ' 
alway  pursueth  us.     The  Apostle  hasted,  that  he  might  be 
near  Him.     We  haste,  that  we  may  be  far  off. 

Are  not  these  things  then  worthy  of  lamentation.^  Are  not 
these  things  worthy  of  tears  ?  Whither  fliest  thou  ?  Wretched 
and  miserable  man,  whither  fliest  thou  from  thy  Life  and  thy 
Salvation  ?  If  thou  fly  from  God,  with  whom  wilt  thou  take 
refuge }  If  thou  fly  from  the  Light,  whither  wilt  thou  cast 
thine  eyes  ?  If  thou  fly  from  thy  Life,  whence  wilt  thou 
henceforth  live  ?  Let  us  fly  from  the  enemy  of  our  Salvation ! 
Whensoever  we  sin,  we  fly  fi'om  God,  we  are  as  runaways, 
we  depart  to  a  foreign  land.  As  he  who  consumed  his  pa- 
ternal goods  and  departed  into  a  foreign  land,  who  wasted 
all  his  father's  substance,  and  lived  in  want.  We  too  have 
substance  from  our  Father;  and  what  is  this.''  He  hath  freed 
us  from  our  sins ;  He  hath  freely  given  to  us  readiness, 
patience ;  He  hath  freely  given  to  us  the  Holy  Ghost 
in  our  Baptism ;  if  we  waste  these  things,  we  shall  henceforth 
be  in  want.  For  as  the  sick,  as  long  as  they  are  troubled 
with  fevers,  and  badness  of  their  juices,  are  unable  to  arise  or 
work,  or  do  any  thing,  but  if  any  one  sets  them  free,  and 
brings  them  to  health,  if  they  then  work  not,  this  comes  from 
their  own  sloth.  Thus  too  is  it  with  us;  a  heavy  disease 
and  grievous  fever  lay  upon  us.  We  lay  not  upon  a  bed, 
but  upon  wickedness  itself,  cast  away  in  crime,  as  on  a  dung- 
hill, full   of  sores,  and  evil   odours,   squalid,  wasting  away. 


uluXx. 


136    Diseases  of  sin.     Christ  has  once  given  their  cure. 

Phil,  more  like  ghosts^  than  men.     Evil  spirits  encompassed  us 
'     *  about,  the  Prince  of  this  world  laughing,  deriding,  and  as- 
saulting us,  the  Only-Begotten  Son  of  God  came,  sent  forth 
the  rays  of  His  Presence,  and  straightway  dispelled  the  dark- 
ness.    The  King,  who  is  on  His  Father's  throne,  came  to  us, 
having  left  His  Father's  throne.    And  when  I  say  having  left, 
think  not  of  any  removal,  for  He  filleth  the  heavens  and  the 
earth,  but  this  I  say  by  reason  of  the  economy ;  He  came 
to  His  enemy,  who  hated  Flini,  who  turned  himself  away,  who 
could  not  endure  to  behold  Him,  who  blasphemed  Him  every 
day.     He  saw  him  lying  on  a  dunghill,  eaten  with  worms, 
afflicted  with  fever  and  hunger,  having  every  sort  of  disease  ; 
for  both  fever  vexed  him,  which  is  evil  desire;  and  inflamma- 
tion lay  heavy  on  him,  this  is  pride ;  and  gnawing  hunger 
had  hold  of  him,  which  is  covetousness ;  and  putrifying  sores 
on  every  side,  for  this  is  foraication ;  and  blindness  of  eyes, 
which  is  idolatry;  and  dumbness,  and  madness,  which  is  to 
worship  stocks  and  stones,  and    address  them ;    and  gi*eat 
deformity,  for  wickedness  is  this,  foul  to  behold,  and  a  most 
heavy  disease.      He  saw  us   speaking   more  foolishly  than 
the  mad,  and  calling  stocks  our  God,  and  stones  likewise ; 
He  saw  us  in  such  great  guilt,  and  did  not  reject  us;  was  not 
wroth,  turned  not  away,  hated  us  not,  for  He  was  a  Master, 
and  could  not  hate  His  own  creation.    What  does  he  do?  As 
a  most  excellent  physician,  He  prepaieth  medicines  of  great 
price,  and  Himself  tastes  them  first.     For  He  Himself  first 
followed  after  virtue,  and  thus  gave  it  to  us.     And  He  first 
gave    us   the   Washing,   like   some    antidote,  and   thus   we 
vomited  up  all  our  guilt,  and  all  things  took  their  flight  at 
once,    and   our   inflammation    ceased,   and    our    fever    was 
quenched,  and  our  sores  were  dried  up.     For  all  the  evils 
which  are  from  covetousness,  and  anger,  and  all  the  rest, 
were  dissipated  by  the  Spirit.     Our  eyes  were  opened,  our 
ears  were  opened,  our  tongue  spake  holy  words :  our  soul  re- 
ceived strength,  our  body  received  such  beauty  and  bloom, 
as  it  is  like  that  he  who  is  bom  a  son  of  God  should  have 
from  the  grace  of  the  Spirit.     Such  glory  as  it  is  like  that 
the  new-born  son  of  a  king  should  have,  nurtured  in  purple. 
Alas  !    How  great  nobility  did  He  confer  on  us !    Yet  we 
remain  thankless  to  Him  who  so  loved  us. 


Return  of  the  Prodigal  son  otcr  example.  137 

We  were  born,  we  were  nurtured,  we  were  benefited,  why  Hom. 
do  we  fly  from  our  Benefactor  ?    He  then,  Who  hath  done  all — 


these  thhigs,  giveth  us  strength  too,  for  it  was  not  possible, 
that  they  who  are  bowed  down  by  the  disease  should  endure 
it,  did  not  He  Himself  give  us  the  strength.  He  gave  us 
remission  of  our  sins,  we  set  the  gift  at  nought.  He  gave  us 
wealth,  we  scattered  it,  we  devoured  it  all.  He  gave  us 
strength,  we  wasted  it.  He  gave  us  grace,  we  quenched  it; 
and  how?  we  consumed  it  upon  nought  that  was  fitting, 
we  used  it  for  no  useful  end.  These  things  have  destroyed 
us,  and  what  is  more  dreadful  than  all,  when  we  are  in  a 
foreign  country,  and  feeding  on  husks,  we  say  not.  Let  us 
return  to  our  Father,  and  say,  IVe  have  sinned  against  luvike 
Heaven,  and  against  Thee.  And  that  too,  when  we  have  so  '  ^^' 
loving  a  Father,  who  so  eagerly  desires  our  return,  that  if  we 
will  only  leave  our  sins,  if  we  will  only  return  to  Him,  He 
will  no  longer  bear  to  call  in  question  our  foi'mer  deeds,  only 
let  us  quit  them.  It  is  sufficient  apology  with  Him,  that  we 
have  retm'ned.  What  say  I,  He  will  not  call  in  question? 
Not  only  He  Himself  calls  not  in  question,  but  if  another 
does  so,  He  stops  his  mouth,  though  the  accuser  be  one  of 
good  repute.  Wherefore,  let  us  return !  How  long  do  we 
stand  afar  off?  Let  us  perceive  our  dishonour,  let  us  be 
sensible  of  our  vileness.  Sin  makes  us  swine,  sin  brings 
famine  to  the  soul ;  let  us  regain  ourselves,  and  be  sober 
again,  and  return  to  our  former  high  birth,  that  we  may 
obtain  the  good  things  which  are  to  come,  by  the  grace  and 
love  of  oiu:  Lord  Jesus  Christ,  with  Whom,  &c. 


HOMILY     XII. 


Phil.  iii.  13,  14. 

Brethren,  I  count  not  myself  to  have  apprehended:  hut  this 
one  thing  I  do,  forgetting  those  things  ivhich  are  behind, 
and  reaching  forth  unto  those  things  which  are  before,  I 
press  toward  the  mark  for  the  prize  of  the  high  calling  of 
God  in  Christ  Jesus. 

Nothing  renders  our  excellencies  vain  and  puffs  ihem 
Uira^t/iraaway  *,  so  much  as  the  memory  of  the  good  deeds  we  have 
done ;  for  this  produces  two  evils,  it  both  renders  us  remiss, 
and  raises  us  to  haughtiness.  Wherefore  see  how  Paul,  since 
he  knew  our  nature  to  be  easily  inclined  to  remissness, 
though  he  had  given  great  praise  to  the  Philippians,  now 
subdues  their  mind  by  many  other  things  above,  but  chiefly 
by  his  present  words.  And  what  are  they  ?  Brethren,  I 
count  not  myself  to  have  apprehended.  But  if  Paul  had  not 
as  yet  apprehended,  and  is  not  confident  about  the  Resurrec- 
tion and  things  to  come,  hardly  should  they  bi;  so,  who  have 
not  even  succeeded  in  the  smallest  proportion  with  him. 
And  what  he  says  is  this,  I  consider  that  I  have  not  as  yet 
apprehended  all  virtue,  speaking  as  if  one  should  say  of  a 
runner,  he  hath  not  yet  apprehended.  Not  as  yet,  saith  he, 
^  ^""-  have  I  completed  all.  And  if  in  another  place  he  saith,  / 
have  fought  the  good,  fight,  but  here,  I  count  myself  not  as 
yet  to  have  apprehended ;  any  one  who  reads  both  these 
places,  will  well  know  the  reason  of  those,  and  of  the  present 
words.  For  it  is  not  necessary  to  dwell  continually  on  the 
same  point,  and  to  be  ourselves  teaching  you  every  thing, 


Low  opinion  of  ourselves  leads  to  earnest  striving.     139 

and  that  he  spoke  these  words  at  an  earlier  date,  but  tlie  Hom. 
others  near  his  death.     /  count  not  myself  to  have  appre-  — — - 
hended,  saith  he,  but  I  am  solely  engaged  on  tJiis  one  tiling, 
in  reaching  forth    unto  the  things  which  are  before.     For 
that  is  the  meaning  of  this  one  thing — -forgetting  those  things 
which   are  behind,  and  reaching  forth   unto    those   tilings 
which  are  before,  I  press  toward  the  mark  for  the  prize  of 
the  high  calling  of  God  in  Christ  Jesus;    behold  how  in 
speaking    thus,  he    shews    what   it   was    which    made    him 
reach  forward  unto  the  things  which  are  before.     He  then, 
who  thinks  that  all   is  accomplished,   and  that  nothing  is 
wanting  to   him   for   the    perfecting   of  virtue,    may    cease 
from   nmning,   as   having    apprehended    all.     But   he   who 
thinks   that   he    is    still    distant  from   the    goal,  will   never 
cease  to  run.     This  then  we  should  always  considei*,  even 
though  we   have  wrought  ten  thousand   good  deeds;  for  if 
Paul,    after   ten    thousand    deaths,   after   so  many    dangers, 
considered  this,  how  much  more  should  we  }     For  I  fainted 
not,  saith  he,  although  I  availed  not,  after  running  so  much; 
nor  did  I  despair,  but  I  still  run,  I  still  strive.     This  thing 
only  I  consider,  that  I  may  in  truth  advance ;  thus  too  we 
should  act,  we  should  forget  our  successes,  and  throw  them 
behind  us,  for  the   runner  reckons  not  up  how  many  circuits 
he  hath  finished,  but  how  many  are  left.     We  too  should 
reckon  up,  not  how  far  we  are  advanced  in  virtue,  but  how 
much  remains  for  us.     For  what  doth  that  which  is  finished 
profit  us,  when  that  which  is  deficient  is  not  added  ?     More- 
over he  did  not  say,  do  not  reckon,  nor  remember,  hwi  for- 
getting, to  make  us  more  zealous,  for  we  then  become  eager, 
when  we  apply  all  diligence  to  what  is  left,  when  we  give  to 
oblivion  everything  else.     Reaching  forth,  saith  he;  before 
we  arrive,  we  strive  to  obtain.     For  he  reacheth  forth,  who 
endeavours  to  outstrip  his  feet,  though  running  with  the  rest 
of  his  body,  stretching  himself  forward,  and  reaching  out  his 
hands,  that  he  may  accomplish  somewhat  more  of  the  course. 
But  this  comes  from  great  eagerness,  from  much  warmth; 
thus  the  runner  should  run  with  gi-eat  earnestness,  with  so 
great  eagerness,  without  relaxation.     As  far  as  one  who  so 
runs  differs  from  him    who  lies    supine,  so  far  doth  Paul 
differ  from  us.     He  died  daily,  he  was  reproved  daily,  there 


140  Looking  to  the  prize  the  way  to  rmi  well. 

Phil,  was  no  season,  there  was  no  time  in  which  his  course  ad- 
- — ^^ — '  vanced  not.  He  wished  not  to  take, but  to  snatch  the  prize; 
for  in  this  way  we  may  take  it.  He  who  giveth  the  prize 
standeth  on  high,  the  prize  is  Jaid  up  on  high. 
(2)  See  how  great  a  distance  this  to  run  over !  See  how  great 
is  the  ascent !  Thither  we  must  fly  up  with  the  wings  of 
the  Spirit,  otherwise  it  is  impossible  to  surmount  this  height. 
Thither  must  we  go  with  the  body,  for  it  is  allowed.  For 
our  conversation  is  in  heaven,  there  is  the  prize;  secst  thou 
the  runners,  how  they  live  by  rule,  how  they  touch  nothing 
that  relaxes  their  strength,  how  they  exercise  themselves 
every  day  in  the  palaestra,  under  a  master,  and  by  rule?  Do 
thou  too  imitate  them,  or  rather  exhibit  greater  eagerness, 
for  the  prizes  are  not  equal :  many  are  those  who  would 
hinder  you;  live  by  rule:  many  are  the  things  which  relax 
'iir»ix«. your  strength;  make  it*  agile'  for  thy  feet:  for  it  is  possible 
so  to  do,  it  comes  not  naturally,  but  by  our  will.  Let  us 
bring  it  to  lightness,  lest  our  swiftness''  of  foot  be  hindered 
by  the  weight  of  other  things.  Teach  thy  feet  to  be  sure, 
for  there  are  many  slippery  places,  and  if  thou  fallest,  straight- 
way thou  losest  much.  But  yet  if  thou  fall,  rise  up  again. 
Even  thus  mayest  thou  obtain  the  victory.  Never  attempt 
slippery  things,  and  thou  wilt  not  fall ;  walk  upon  firm  ground, 
up  with  thy  head,  up  with  thine  eyes;  these  commands  the 
trainers  give  to  those  who  run.  Thus  thy  strength  is  sup- 
ported ;  but  if  thou  stoopest  downward,  thou  fallest,  thou  art 
relaxed.  Look  upward,  where  the  prize  is ;  the  sight  of  the 
prize  increaseth  the  determination  of  our  will;  this  hope  suf- 
fereth  not  to  perceive  toil  or  distress",  it  maketh  the  distance 
appear  short;  and  what  is  this  prize?  No  palm  branch;  but 
what?  The  kingdom  of  heaven,  everlasting  rest,  glory  toge- 
ther with  Christ,  the  inheritance,  brotherhood,  ten  thousand 
good  things,  which  it  is  impossible  to  name.  It  is  impossible 
to  describe  the  beauty  of  that  prize;  he  who  hath  it  alone 
knoweth  it,  and  he  who  is  about  to  receive  it.  It  is  not  of 
gold,  it  is  not  of  jewels,  it  is  far  more  precious.    Gold  is  mire, 

»  i.  e.  thy  strength,  or  rather  '  uius-  ■=  This  is  the  sense  of  Edd.  (readin;? 

cle,'  as  he  uses  Ivx"* '"   Horn,  on  Stat,  x  lor  i  )  butB.  is  better,  reading  Xn^tut 

Horn.  1.  (4.)  for  ^xl^tus,    '  The    hope    of  winning 

^  Tien,  and   R.  <ra.x,"'''»'^h  which   the  sufiereth  not  to  perceive  toil.' 
contest  requires. 


Christ  crowns  above.     Perfection  in  humility.       141 

in  comparison    with    that  prize,  precious    stones    are   mere   Hom. 

bricks  in  comparison  with  its  beauty.     If  thou  hast  this,  and^ - 

takest  thy  departure  to  heaven,  thou  wiU  be  able  to  walk 
there  with  great  honour;  the  angels  will  reverence  thee,  when 
thou  bearest  this  prize,  with  much  confidence  wilt  thou  ap- 
proach tliem  all.  In  Christ  Jesus,  see  the  humility  of  his 
mind;  this  I  do,  saith  he,  in  Christ  Jesus,  for  it  is  impossible 
without  His  assistance  to  pass  over  so  vast  an  interval :  we 
have  need  of  much  aid,  of  a  mighty  alliance;  He  hath  willed 
that  thou  shouldest  struggle  below,  on  high  He  crowns  thee. 
Not  as  in  this  world ;  the  crown  is  not  there,  where  the  con- 
test is  ;  but  this  crown  is  in  that  bright  place.  See  ye  not, 
even  here,  that  the  most  honoured  of  the  wrestlers  and  cha- 
rioteers are  not  crowned  in  the  course  below,  but  the  king  calls 
them  up,  and  crowns  them  there  ?  Thus  too  is  it  here,  in 
heaven  thou*^  receivest  the  prize. 

Ver.  15.  Let  us  therefore,  as  many  as  he  'perfect,  he  thus 
minded,  saith  he.  And  if  in  any  thing  ye  he  otherwise  minded, 
God  trill  reveal  even  this  unto  you.  What  meaneth  the  word 
this?  That  we  should  forget  those  things  which  are  behind. 
Wherefore  it  belongs  to  him  who  is  perfect  not  to  consider 
himself  perfect.  How  therefore  sayest  thou,  as  many  as  are 
perfect?  For  tell  me,  are  we  minded  as  thou  art .?  For  if  thou 
hast  not  attained  nor  art  perfected,  how  dost  thou  command 
those  that  are  perfect  to  be  so  minded  as  thou  art,  who  art 
not  yet  perfect  ?  Yea,  for  this,  saith  he,  is  perfection. 
And  if  ye  are  in  any  thing  otherwise  minded,  God  shall 
reveal  even  this  unto  you.  That  is,  if  any  one  considers  that 
he  has  attained  all  excellence.  He  puts  them  on  their  guard, 
not  by  speaking  directly,  but  what  saith  he?  ff  in  any  thing 
ye  be  otherwise  minded,  God  shall  reveal  even  this  unto  you. 
See  how  humbly  he  saith  this  !  God  shall  teach  you,  i.  e. 
God  shall  persuade  you%  not  simply  teach  you,  for  Paul  in- 
deed taught,  but  God  led  them  on.  And  he  said  not,  shall 
lead  you  on,  but  shall  reveal,  that  this  may  rather  seem  to 
spring  from  ignorance.  These  words  were  spoken  not  con- 
cerning doctrines,  but  concerning  perfection  of  life,  and  our 
not  considering  ourselves  to  be  perfect,  for  he  who  considers 
that  he  hath  apprehended  all,  hath  nothing. 

''  Al,  '  look  to  heaven,  where  thou.'  '  i.  e.  succeed  in  persuading. 


142  Practice  necessary  to  good  teaching. 

Phil.       Ver.  16.  Nevertheless,  whereto  ive  have  already  attained, 
- — '■ — -let  us  walk  by  the  same  rule,  let  us  mind  the  same  thing. 

Nevertheless,  whereto  we  have  attained.  Wliat  means 
this.?  Let  us  hold  fast,  he  saith,  that  in  which  we  have 
succeeded ;  love,  concord,  and  peace :  for  in  this  we  have 
succeeded'.  Whereto  ne  have  already  attained:  to  walk 
by  the  same  rule,  to  mind,  the  same  thing.  Whereunto 
we  have  attained,  i.  e.  in  this  we  liave  already  succeeded. 
Seest  thou,  that  he  wills  that  precepts  should  be  a  rule  to 
us }  And  a  rule  admits  neither  addition,  nor  subtraction, 
since  that  destroys  its  being  a  rule.  By  the  same  rule,  i.  e. 
by  the  same  faith,  within  the  same  limits. 

Ver.  17.  Brethren,  be  followers  of  me,  and  mark  them 
that  walk  so  as  ye  have  us  for  an  ensample. 

He  had  said  above,  beware  of  dogs,  from  such  he  had  led 
them  away;  to  these  he  brings  them  near,  whom  they  ought 
hereafter  to  imitate.  If  any  one,  saith  he,  will  imitate  us,  if 
any  one  will  walk  the  same  road,  take  heed  to  them,  for 
though  I  am  not  present,  ye  know  the  manner  of  my  walk, 
that  is,  my  conduct  in  life.  For  not  by  words  only  did  he 
teach,  but  by  deeds  too ;  as  in  the  chorus,  and  the  army, 
the  rest  must  imitate  the  leader  of  the  chorus  or  the  army, 
and  thus  advance  in  good  order.  For  it  is  possible  that  the 
order  may  be  dissolved  by  sedition. 
Moral.  The  Apostles  therefore  were  a  type,  and  kept  throughout 
v^J  a  certain  archetypal  model.  Consider  how  entirely  ac- 
curate their  life  was,  so  that  they  are  proposed  as  an  arche- 
type and  example,  and  as  living  laws.  For  what  was  said  in 
writing,  they  manifested  to  all  in  their  actions.  This  is  the 
best  teaching;  thus  the  teacher  will  be  able  to  cany  on  his 
disciple.  But  if  he  indeed  speaks  as  a  philosopher,  but  in 
his  actions  doth  the  contrary,  he  is  no  longer  a  teacher.  For 
mere  verbal  wisdom  is  easy  even  for  the  disciple  :  but  there 
is  need  of  that  teaching  and  leading  which  comes  of  deeds. 
For  this  maketh  the  teacher  to  be  reverenced,  and  prepares 
the  disciple  to  yield  obedience.  How  so }  When  one  sees 
him  delivering  wisdom  in  words,  he  will  say  he  commands 
impossibilities ;    that  they  are  impossibilities,  the  teacher  is 

'  He  applies  this  to  walking  by  the  same  rule  with  each  other,  ^-e. 


Christian  life  independent  of  teachers  and  circumstances.  143 

the  first  to  shew,  by  not  doing  them.     But  if  he   sees  his   Hom. 
virtue  ftilly  carried  out  in  action,  he  will  no  longer  be  able  -^^^' 
to  speak  thus.     Yet  although  the  life  of  our  teacher  be  care- 
less, let  us  take  heed  to  ourselves,  and  let  us  listen   to  the 
words  of  the  prophet ;    And  theij  shall  be  all  taught  of  God.  Is.  54, 
And  they  shall  teach  no  more  every  man  his  brother,  saying,  ^^^  3j 
Know  the  Lord,  for  they  shall  all  know  me  from  the  least  of^'^- 
them  to  the  greatest  of  tJiem.     Hast  thou  a  teacher  who  is 
not  virtuous.?    Still  thou  hast  Him  Who  is  truly  a  Teacher, 
Whom  alone   thou  shouldest  call   a  Teacher.     Learn  from 
Him:  He  hath  said,  Learn  of  Me,  for  I  am  meek.    Take  notMat.li, 
heed,  then,  to  thy  teacher,  but  to  Him  and  to  His  lessons.     " 
Take  thence  thy  examples,  thou  hast  a  most  excellent  model, 
to  it  conform  thyself.     There  are  innumerable  models  laid 
before  thee  in  the  Scriptures  of  virtuous  lives,  so  that  if  you 
will,  go  to  the  disciples  after  the  Master.     One  hath  shone 
forth    through   poverty,  another  through  riches.     As  Elijah 
through  poverty,  Abraham  through  riches.     Go  to  that  ex- 
ample, which  thou  esteemest  most  easy,  most  befitting  thyself 
to  practise.     Again,  one  by  marriage,  the  other  by  virginity. 
Abraham  by  marriage,  the  other  by  virginity.    Follow  which- 
ever thou  wilt:  ibr  both  lead  to  heaven.     One  shone  forth 
by  fasting,  as  John,  another  without  fasting,  as  Job.     Again, 
this  latter  had  a  care  for  his  wife,  his  children,  his  daughters, 
his  family,  and  possessed  great  wealth  ;  the  other  possessed 
nothing   but  the   garment  of  hair.     And  why   do   1  make 
mention  of  family,  or  wealth,  or  money,  when  it  is  possible 
that  even  one  in  a  kingdom  should  lay  hold  on  virtue,  for 
the  house  of  a  king  would  be  found  more  full  of  trouble 
than   any  private    family.     David  then    shone  forth   in  his 
kingdom.     The  purple  and  the  diadem  rendered  him  not  at 
all   remiss.     To  another  it  was  entrusted  to  preside  over  a 
whole  people,  I  mean  Moses,  which  was  a  more  difficult  task, 
for  there  the  power'  was  greater,  whence  the  difficulty  too  i  ||«j/a-/fl( 
became  greater.     Thou  hast  seen  men  approved  in  wealth, 
thou  hast  seen  them  in  poverty  also,  thou  hast  seen  them  in 
marriage,  thou  hast  seen  them  in  virginity  too;  on  the  con- 
trary, behold  some  lost  in  marriage  and  in  virginity,  in  wealth 
and  in  poverty.     For  example,  many  men  have  perished  in 


144     Examples  of  good  and  evil  in  various  conditions. 

Phil,  marriage,  as  Samson*-',  yet  not  from  maniage,  but  from  their 
- — '■ — ^"own  deliberate  choice.  Likewise  in  virginity,  as  the  five 
virgins.  In  wealth,  as  the  rich  man,  who  disregarded  Lazarus: 
in  poverty,  innumerable  poor  men  even  now  are  lost.  In  a 
kingdom,  I  can  point  to  many  who  have  perished,  and  in 
ruling  the  people.  Wouldest  thou  see  men  saved  in  the 
rank  of  a  soldier?  look  to  Cornelius;  and  in  the  government 
of  a  family?  look  to  the  eunuch  of  the  Ethiopian  Queen. 
Thus  is  it  universally.  If  we  use  our  wealth  as  is  fit,  nothing 
will  destroy  us;  but  if  not,  all  things  will  destroy  us,  whether 
a  kingdom,  or  poverty,  or  wealth.  But  nothing  will  have 
power  to  hurt  the  man,  who  keeps  well  awake. 

For  tell  me,  was  captivity  any  harm?  None  at  all.  For 
consider,  I  pray  thee,  Joseph,  who  became  a  slave,  and  pre- 
sei-ved  his  virtue.  Consider  Daniel,  and  the  Three  Children, 
who  became  captives,  and  how  much  the  more  they  shone 
forth,  for  Adrtue  shineth  every  where,  is  invincible,  and 
nothing  can  put  hindrances  in  its  way.  But  why  make  I 
mention  of  poverty,  and  captivity,  and  slavery  ?  Neither 
hunger,  nor  sores,  nor  disease,  can  harm  it.  For  disease  is 
more  hard  to  endure  than  slavery :  such  was  Lazarus,  such 
was  Job,  such  was  Timothy,  straitened  by  often  infirmities. 
Thou  seest  that  nothing  can  obtain  the  mastery  over  virtue. 
Neither  wealth,  nor  poverty,  nor  the  having  power,  nor  the 
being  subject  to  it,  nor  the  pre-eminence  in  affairs,  nor 
disease,  nor  contempt,  nor  abandonment.  But  having  left 
all  these  things  below,  and  upon  the  earth,  it  hastens 
towards  Heaven,  only  let  the  soul  be  noble,  and  nought 
can  hinder  it  fiom  being  virtuous.  For  when  he  who  works 
is  in  vigour,  nothing  external  can  hinder  him;  for  as  in 
the  arts,  when  the  artificer  is  experienced  and  persevering, 
and  thoroughly  acquainted  with  his  art,  if  disease  overtakes 
him,  he  still  hath  it;  if  he  become  poor,  he  still  hath  it; 
whether  he  hath  his  tools  in  his  hand  or  hath  them  not, 
whether  he  works  or  worketh  not,  he  loseth  not  at  all  his  art : 
for  the  science  of  it  is  contained  within  him.     Thus  too  the 

r  So  on  Ps.  4.  (13.)  Some  other  Fa-  Ser.  3G4.  where  however  he  says  that 
thers  speak  more  gently  of  Samson,  as  if  Samson  was  righteous,  his  righteous- 
St.  Augustine,  eontr.  Gaud.  1.  40.  and     ness  is  deeply  hidden. 


Virtue  can  be  exercised  in  (ill  circumstances.        145 
virtuous  man,  who  is  devoted  to  God,  manifests  liis  virtue,  if  H^^m. 

XII. 

you  cast  him  into  wealth,  or  if  into  poverty,  if  into  disease,  if '- 


into  health,  if  into  honour,  if  into  dishonour.     Did  not  the 
Apostles  pass  through  every  state.  By  honour,  it  is  written,  2  Cor. 
and  dishonour,  by  good  report  and  exril  report  ?    For  this   ' 
makes   the    athlete,  that  he  should    be  prepared  for  every 
thing,  for  such  is  the  nature  of  virtue. 

If  thou  sayest,  I  am  not  able  to  preside  over  many,  1 
ought  to  lead  a  solitary  life ;  thou  offerest  an  insult  to  virtue, 
for  it  can  make  use  of  every  state,  and  shine  through  all : 
only  let  it  be  in  the  soul.  Is  there  a  famine  ?  or  is  there 
abundance  ?  It  shews  forth  its  own  strength,  as  Paul  saith, 
/  know  how  to  abound,  and  lioiv  to  suffer  need.  Was  he  Phil.  4, 
required  to  labour?  He  was  not  ashamed,  but  wrought  two Acts28, 
years.  Was  hunger  to  be  undergone  ;  He  sank  not  vmder  it,  3^- 
nor  wavered.  Was  death  to  be  borne  ?  He  became  not 
dejected,  through  all  he  exhibited  his  noble  mind  and  skill. 
Him  therefore  let  us  imitate,  and  we  shall  have  no  cause  of 
grief:  for  tell  me,  what  will  have  power  to  grieve  such  an 
one  ?  Nothing.  As  long  as  no  one  deprives  us  of  this 
virtue,  we  shall  be  the  most  blessed  of  all  men,  in  this  life 
as  well  as  in  that  to  come.  For  suppose  the  good  man  hath 
a  wife  and  children,  and  riches,  and  great  honour,  with  all 
these  things  he  remaineth  alike  virtuous.  Take  them  away, 
and  again  in  like  sort  he  will  be  virtuous,  neither  over- 
whelmed by  his  misfortunes,  nor  puffed  up  by  prosperity, 
but  as  a  rock  standeth  equally  unmoved  in  the  raging  sea 
and  in  calm,  neither  broken  by  the  waves  nor  influenced  at 
all  by  the  calm,  thus  too  the  strong  mind  stands  firm  both  in 
calm  and  in  storm.  And  as  little  children,  when  sailing  in  a 
ship,  are  tossed  about,  whilst  the  pilot  sits  by,  laughing  and 
undisturbed,  and  delighted  to  see  their  confusion ;  thus  too 
the  soul  which  is  truly  wise,  when  all  others  are  in  con- 
fusion, or  else  are  inopportunely  smiling  at  any  change  01 
circumstance,  itself  sits  unmoved,  as  it  were,  at  the  helm  of 
piety.  For  tell  me,  what  can  disturb  the  pious  soul .?  Can 
death  ?  This  she  knows  to  be  the  beginning  of  a  better  life. 
Can  poverty?  This  helps  her  on  toward  virtue.  Can  disease? 
She  regards  not  its  presence.  Why  speak  I  of  disease  ?  She 
regards  neither  ease,  nor  tribulation ;  for  being  beforehand 

L 


146       The  soul  whose  treasure  is  in  heaven  changes  not. 

Phil,  witli  it,  she  hatli  straitened  herself.  Can  dislionour?  The 
-^-^ — 'whole  world  hath  been  crucified  to  her.  Can  the  loss 
of  children  ?  She  icars  it  not.  Fur  wlien  she  is  fully  persuaded 
of  the  Resurrection,  what  can  surprise  her?  None  of  all 
these  things.  Doth  wealth  elevate  her.?  By  no  means,  she 
knoweth  that  money  is  nothing.  Doth  glory?  She  hath  been 
taught  that  all  the  glory  of  man  is  as  the  flower  of  grass. 
2  Tim.  Dotij  luxury }    She  hath  heard  Paul  say.  She  that  liveth  in 

6,  6.  '  •'  ^  .  .  , 

j)leasiire  is  dead  vhile  she  liveth.     Since  then  she  is  neither 
inflamed  nor  cramped,  what  can  equal  such  health  as  this  ? 

Other  souls,  meanwhile,  are  not  such,  but  change  more 
frequently  than  the  sea,  or  the  cameleon,  so  that  thou  hast 
great  cause  to  smile,  when  thou  seest  the  same  man  at  one 
time  laughing,  at  another  weeping,  at  one  time  full  of  care, 
at  another  elated  beyond  measure.  For  this  cause  Paul 
Eom.  saith,  Be  not  conformed  to  this  xcorld.  For  we  are  citizens 
of  heaven,  where  there  is  no  turning.  Prizes  which  change 
not  are  held  out  to  us.  Wherefore,  let  us  make  manifest 
this  our  citizenship,  let  us  thence  already  receive  our  good 
things.  Why  do  we  cast  ourselves  into  the  Euripus,  into 
tempest,  into  storm,  into  foam.  Let  us  be  in  calm.  It 
depends  not  on  wealth,  nor  on  poverty,  nor  honour,  nor  dis- 
honour, nor  on  sickness,  nor  on  health,  nor  on  weakness,  but 
on  our  own  soul.  If  it  is  firm,  and  well-instructed  in  the 
science  of  virtue,  all  things  will  be  easy  to  it.  Even  hence  it 
will  already  behold  its  rest,  and  that  quiet  harbour,  and,  on 
its  departure,  will  there  meet  innumerable  good  things,  the 
which  may  we  all  obtain,  by  the  grace  and  love  of  our  Lord 
Jesus  Christ,  with  Whom,  to  the  Father,  together  with  the 
Holy  Spirit,  be  glory,  dominion,  honour,  now  and  ever,  and 
world  without  end.     Amen. 


HOMILY    XIII. 


Phil.  iii.  18—21. 

{For  many  walk,  of  ivJiom  I  have  told  you  often,  and  now  tell 
you  even  weeping,  thai  they  are  the  enemies  of  the  cross  of 
Christ:  Whose  end  is  destruction,  whose  god  is  their 
belly,  and  whose  glory  is  in  their  shame,  who  mind  earthly 
things.)  For  our  conversation  is  in  heaven ;  from  whence 
also  ice  look  for  the  Saviour,  the  Lord  Jesus  Christ: 
Who  shall  change  our  vile  body,  that  it  may  be  fashioned 
like  unto  His  glorious  body,  according  to  the  working 
whereby  He  is  able  even  to  subdue  all  things  unto  Himself. 

Nothing  is  so  unbecoming  in  a  Christian,  and  foreign 
to  his  character,  as  to  seek  ease  and  rest.  Nothing  is  so 
foreign  to  our  profession  and  enUstment,  as  to  be  engrossed 
with  the  present  hfe.  Thy  Master  was  crucified,  and  dost 
thou  seek  ease  ?  Thy  Master  was  pierced  with  nails,  and 
dost  thou  live  delicately .''  Do  these  things  become  a  noble 
soldier.?  Wherefore  Paul  saith,  Many  walk,  of  ichom  I  have 
told  you  often,  and  now  tell  you  even  weeping,  that  they  are 
enemies  to  the  cross  of  Christ.  Since  there  were  some  who 
made  a  pretence  of  Christianity,  yet  lived  in  ease  and  luxury. 
This  is  contrary  to  the  Cross :  wherefore  he  thus  spoke.  Por 
the  cross  belongs  to  a  soul  at  its  post  for  the  fight,  longing  to 
die,  seeking  nothing  like  ease,  whilst  their  conversation  is  of 
the  contrary  sort.  So  that  if  they  say,  they  are  of  Christ, 
still  they  are  enemies  of  the  Cross.  For  did  they  love  the 
Cross,  they  would  strive  to  live  a  life  befitting  the  Cross. 
Was  not  thy  Master  hung  upon  the  tree  ?  Imitate  Him  in 
some  other  way,  if  thou  canst  not  in  His  own.    Crucify  thyself, 

l2 


148         Poiver  of  the  Cross.     Sin  of  Self-indulgence. 

Phil,  though  no  one  crucify  thee.  Crucify  thyself,  1  say,  not  that 
- — '- — ^thou  mayest  slay  thyself,  God  forbid,  for  that  is  a  wicked 
Gal.  6,  thing,  but  as  Paul  said.  The  ivorld  is  criicijied  to  me  and  I 
unto  the  norld?  If  thou  lovest  thy  Master,  die  His  death. 
Learn  how  great  is  the  power  of  the  Cross.  How  many 
goods  it  hath  attained,  and  doth  still :  how  it  is  the  safety  of 
our  life.  Through  it  all  things  are  done.  Baptism  is  through 
the  Cross,  for  we  must  receive  that  seal.  The  laying  on  of 
hands  is  through  the  Cross.  If  we  are  in  the  way,  if  we  are 
at  home,  wherever  we  are  %  the  Cross  is  a  great  good,  the 
armour  of  salvation,  a  shield  which  cannot  be  beaten  down, 
a  weapon  to  oppose  the  devil ;  thou  bearest  the  Cross  when 
thou  art  at  enmity  with  him,  not  simply  when  thou  sealest 
thyself  by  it,  but  when  thou  sufferest  the  things  belonging  to 
the  Cross.  Christ  thought  fit  to  call  our  sufferings  by  the 
Matt,  name  of  the  Cross.  As  when  he  saith,  Except  a  man  take 
up  his  cross  and  follow  Me,  i.  e.  except  he  be  prepared  to 
die. 

But  these  being  vile,  and  lovers  of  life,  and  lovers  of  their 
bodies,  are  enemies  of  the  Cross.  And  every  one,  who  is  a 
friend  of  luxury,  and  of  present  safety,  is  an  enemy  of  that 
Cross  in  which  Paul  makes  his  boast :  which  he  embraces, 
with  which  he  desires  to  be  incorporated.  As  when  he  saith, 
/  am  crucified  unto  the  world,  and  the  world  unto  me.  But 
here  he  saith,  /  noiv  tell  you  weeping.  Wherefore?  Be- 
cause the  evil  was  urgent,  because  such  deserve  tears.  Of  a 
truth  the  luxurious  are  worthy  of  tears,  who  make  fat  that 
which  is  thrown  about  them,  I  mean  the  body,  and  take  no 
thought  of  that  soul  which  must  give  account.  Behold  thou 
livest  delicately,  behold  thou  art  drunken,  to-day  and  to- 
morrow, ten  years,  twenty,  thirty,  fifty,  a  hundred,  which  is 
impossible  ;  but  if  thou  wilt,  let  us  suppose  it.  What  is  the 
end?  What  is  the  gain  .?  Nought  at  all.  Doth  it  not  then 
deserve  tears,  and  lamentations,  to  lead  such  a  life  ;  God 
hath  brought  us  into  this  course,  that  He  may  crown  us,  and 
we  take  our  departure  without  doing  any  noble  action. 
Wherefore  Paul  weepeth,  where  others  laugh,  and  live  in 
pleasure.  So  feeling  is  he :  such  thought  taketh  he  for  all 
men.  Whose  god,  saith  he,  is  their  belly.  For  this  have 
*  Sav.  mar.  adds,  '  We  are  guarded  by  the  Cross.' 


Glorying  in  evil  the  worst  state.  149 

they  a  God  p  !  That  is,  let  us  eat  and  drink  !  Dost  thou  see,   Hom. 

how  great  an  evil  luxury  is  ?  to  some  their  wealth,  and  to - 

others  their  belly  is  their  god.  Are  not  these  too  idolaters, 
and  worse  than  the  common  ?  Whose  glory,  saith  he,  is  in 
their  shame.  Some  say,  that  he  points  at  the  circumcision 
in  these  words.  I  think  not  so,  but  this  is  its  meaning,  they 
make  a  boast  of  those  things,  of  which  they  ought  to  be 
ashamed.  As  he  saith  in  another  place.  What  fruit  hadye'Rom.  6, 
then  in  those  things,  whereof  ye  are  now  ashamed.  It  is  a  ^^' 
fearful  thing  to  do  shameful  actions,  but  to  do  them,  and  be 
ashamed,  is  only  half  so  dreadful.  But  where  a  man  even 
boasts  himself  of  them,  it  is  excessive  senselessness. 

Do  these  words  apply  to  them  alone  ?  And  do  those  who 
are  here  present  escape  the  charge  ?  And  will  no  one  have 
account  to  render  of  these  things?  Does  no  one  make 
a  god  of  his  belly,  or  glory  in  his  shame  ?  I  would  wish, 
earnestly  would  I  wish,  that  none  of  these  charges  lay  against 
us,  and  that  1  did  not  know  any  one  involved  in  what  I  have 
said.  But  1  fear  lest  the  words  have  more  reference  to  us, 
than  to  the  men  of  those  times.  For  when  one  consumes  his 
whole  life  in  drinking  and  revelling,  and  expends  some  small 
trifle  on  the  poor,  whilst  he  consumes  the  larger  portion  on 
his  belly,  will  not  these  words  with  justice  apply  to  him }  No  (2) 
words  are  more  apt  to  call  attention,  or  more  cutting  in  re- 
proof, than  these.  Whose  god  is  their  belly,  whose  glory  is 
in  their  shame.  And  who  are  these  ?  They  who  mind 
earthly  things,  who  say,  "  Let  us  build  houses."  Where, 
I  ask?  On  the  earth,  they  answer.  Let  us  purchase  farms; 
on  the  earth  again:  let  us  obtain  power;  again  on  the  earth: 
let  us  gain  glory  ;  again  on  the  earth  :  let  us  enrich  oui-- 
selves;  all  these  things  are  on  the  earth.  These  are  they, 
whose  god  is  their  belly,  for  if  they  have  no  spiritual 
thoughts,  but  have  all  their  possessions  here,  and  mind  these 
things,  with  reason  have  they  their  belly  for  their  god,  in 
saying.  Let  us  eat  and  drink,  for  to-morrow  we  die.  And 
then  thou  grievest  about  thy  body,  that  it  is  of  earth,  though 
this  doth  thee  no  injury  in  respect  of  virtue.     But  whilst  thou 

P  There  is  some  false  reading  here.   Old  Lat.  has  '  What  is  their  God  ? 
This,  Let  us  eat  and  drink  !' 


150       The  body  is  for  trial,  aud  meauf  to  he  glorified. 

Phil,  draggest  thy  soul  to  tlie  earth  with  luxury,  and  takest  no  heed 
^'  ^''  of  this,  tell  me  dost  thou  laugh,  and  art  oveijoyed?  And 
what  pardon  wilt  "thou  obtain  for  thy  utter  want  of  feeling  ? 
When  thou  oughtest  to  render  even  thy  body  spiritual;  for 
thou  mayest,  if  thou  wilt.  Thou  hast  received  a  belly,  that 
thou  mayest  feed,  not  distend  it,  that  thou  mayest  have  the 
mastery  over  it,  not  have  it  as  mistress  over  thee:  that  it  may 
minister  to  thee  for  the  nourishment  of  the  other  parts,  not 
that  thou  mayest  minister  to  it,  not  that  thou  mayest  exceed 
hmits.  The  sea,  when  it  passes  its  bounds,  doth  not  work 
so  many  evils,  as  the  belly  doth  to  our  body,  together  with 
our  soul.  The  former  overfloweth  all  the  earth,  the  latter  all 
the  body.  Put  moderation  for  a  boundary  to  it,  as  God  hath 
put  the  sand  for  the  sea.  Then  if  its  waves  arise,  and  rage 
furiously,  rebuke  it,  with  the  power  which  is  in  thee.  See 
how  God  hath  honoured  thee  with  reason,  that  thou  mightest 
imitate  Him,  and  thou  wilt  not  \  but  where  thou  seest  it  over- 
flowing, destroying  and  overwhelming  thy  whole  nature, 
darest  not  to  restrain  or  moderate  it. 

Whose  god,  he  saith,  is  their  belly.  Let  us  see  how  Paul 
serv^ed  God:  let  us  see  how  gluttons  serve  their  belly.  Do 
not  they  undergo  innumerable  deaths.''  do  not  they  fear  to 
disobey  whatever  it  orders?  do  not  they  minister  impossibi- 
lities to  it.?  Are  not  they  worse  than  slaves.?  But  Paul  was 
not  such.  Wherefore  he  said,  Our  conversation  is  in  Heaven. 
Let  us  not  then  seek  for  ease  here,  let  us  wish  to  shine  there, 
where  our  conversation  is.  From  whence  also,  saith  he,  we 
look  for  the  Saviour,  the  Lord  Jesus  Christ:  Who  shall 
change  our  vile  body,  that  it  may  be  fashioned  like  unto  His 
glorious  body.  By  little  and  little  he  hath  carried  us  up.  He 
saith.  From  Heaven,  and  Our  Saviour,  shewing,  from  the 
place,  and  from  the  Person,  the  dignity  of  the  subject. 
Who  shall  change  our  vile  body,  saith  he.  Our  body  now 
sufTereth  many  things:  it  is  bound  with  chains, it  is  scourged, 
it  sufFereth  innumerable  evils;  but  the  Body  of  Christ  suffered 
the  same.  This  he  hinted  at,  when  he  said.  That  it  may  be 
fashioned  like  unto  His  glorious  body.  Wherefore  the  body 
is  the  same,  but  putteth  on  incorru})tion.  Shall  change, 
saith  he.  Wherefore  the  fashion  is  diifercnt,  or  perchance 
he  speaks  figuratively  of  the  change. 


The  Resurrection .     Misery  of  falling  from  glory.      151 
He  saith,  our  vile  body,  because  it  is  now  humbled,  subject   Hom. 


to  destruction,  to  pain,  because  it  seemeth  to  be  worthless, 
and  to  have  nothing  beyond  that  of  other  animals.  That  it 
may  he  fasJdoned  like  unto  His  glorious  Body.  What?  shall 
this  our  body  be  fashioned  like  unto  Him,  Who  sitteth  at 
the  right  hand  of  the  Father,  to  Him  Who  is  worshipped  by 
the  Angels,  before  Whom  do  stand  the  incorporeal  Powers, 
to  Him  Who  is  above  all  rule,  and  power,  and  might?  If  then 
the  whole  world  were  to  take  up  weeping  and  lament  for 
those  who  have  fallen  from  this  hope,  could  it  worthily 
lament?  because,  when  a  promise  is  given  us  of  our  body 
being  made  like  to  Him,  it  still  departs  with  the  Devils.  1 
speak  not  of  Hell  now;  whatever  can  be  said,  I  consider 
nothing  "  to  this  falling  off.  What  sayest  thou,  O  Paul  ?  To 
be  made  like  unto  Him  ?  Yes,  he  answ'ereth;  then,  lest  you 
should  disbelieve,  he  addeth  a  reason ;  According  to  tlie 
working  whereby  He  is  able  even  to  subdue  all  things  unto 
Himself.  He  hath  power,  saith  he,  to  subdue  all  things 
unto  Himself,  wherefore  also  destruction  and  death.  Or 
rather,  He  doth  this  with  the  same  power.  For  tell  me,  which 
requireth  the  greater  power,  to  subject  demons,  and  Angels, 
and  Archangels,  and  Cherubim,  and  Seraphim,  or  to  make 
the  body  incorruptible  and  immortal  ?  The  latter  certainly 
(would  He  do)  rather  than  the  former ;  he  shewed  forth 
the  greater  works  of  His  power,  that  you  might  believe  these 
too.  Wherefore,  though  ye  see  these  men  rejoicing,  and 
honoured,  yet  stand  firm,  be  not  offended  at  them,  be  not 
moved.  These  our  hopes  are  sufficient  to  raise  up  even 
the  most  sluggish  and  indolent. 

Chap.  iv.  ver.  1.  Therefore,  saith  he,  my  brethren,  dearly 
beloved  and  longed  for,  my  joy  and  crown,  so  standfast  in 
the  Lord,  my  dearly  beloved. 

So.  How  ?  As  you  have  stood,  unmoved.  See  how  he 
addeth  praise  after  exhortation,  my  joy  and  my  crown,  not 
simply  joy  but  glory  too,  not  simply  glory  but  my  crown  too. 
Which  glory  nought  can  equal,  since  it  is  the  crown  of  Paul. 
So  stand  fast  in  the  Lord,  my  dearly  beloved,  i.  e.  in  the 
hope  of  God. 

"  Mar.  '  After  fallinpr  from  so  great  glory,  I  consider  hell  nothing.' 


15'2       Women  recomniended  lu  care.     Benejit  of  this. 

Phil.       Ver.  2,  3.  /  beseech  Euoclias,  and  beseech  Syntyche,  that 
'         they  be  of  the  same  mind  in  the  Lord.     And  I  entreat  thee 

also,  true  yoke fello IV,  help  those  uomen. 
^  >  Some  say  Paul  here  entreats  his  own  wife ;  but  it  is  not 
so,  but  some  other  woman,  or  the  husband  of  some  one  of 
them.  Help  those  uomen,  uhich  laboured  with  us  in  the 
Gospel,  nilh  Clement  also,  and  with  other  my  /ellowlabourers, 
■whose  names  are  in  the  book  of  life.  Seest  thou  how  great  a 
testimony  he  beareth  to  their  virtue  ?    For  as  Christ  saith  to  His 

lo"  20.  Apostles,  Rejoice  not  that  the  spirits  are  subject  to  yon,  but 
rather  rejoice,  because  your  names  are  written  in  the  book  oj 
life :  so  Paul  testifieth  to  them,  saying,  whose  names  are 
in  the  book  of  life.  These  women  seem  to  me  to  be  the 
chief  of  the  Church  which  was  there,  and  he  commendeth 
them  to  some  notable  man  whom  he  calls  his  yokefelloiv,  to 
whom  perchance  he  was  wont  to  commend  them,  as  to  an 
assistant,  and  fellow-soldier,  and  brother,  and  companion,  as 

Rom.  he  doth  in  the  Epistle  to  the  Romans,  when  he  saith,  /  com- 
'  *  mend  unto  you  Fhebe  our  sister,  tohich  is  a  servant  of  the 
Church  which  is  at  Cenchrea.  Yokefellow.  It  is  either 
some  brother  of  theirs,  or  the  husband  of  some  one  of  them, 
he  calls  so :  as  if  he  had  said,  Now  thou  art  a  tine  brother, 
now  a  true  husband,  because  thou  hast  become  a  Member. 
Which  laboured  with  me  in  the  Gospel.  This  protection  ^" 
was  not  from  hiendship,  but  for  good   deeds.     Labouring 

'  <""■»'  with  me.  What  say  est  thou  }  Did  women  labour^  with  thee  ? 
Yes,  he  answereth,  they  too  contributed  no  small  portion. 
Although  many  were  they  who  wrought  together  with  him, 
yet  these  women  wrought  amongst  the  many.  The  Churches 
then  were  no  little  edified,  ibr  many  good  ends  are  there 
gained  where  they  who  are  approved,  be  they  men,  or  be  they 
women,  enjoy  from  the  rest  such  honour.  For  in  the  first 
place  the  rest  are  led  on  to  a  like  zeal ;  in  the  second  place, 
they  also  gained''  by  the  respect  shewn;  and  thirdly,  they  made 
those  very  persons  more  zealous  and  eai'nest.  Wherefore 
thou  seest  that  Paul  hath  every  where  a  care  for  this,  and 
conmiendelh  such  men  for  consideration.     As  he  saith  in  the 

1  Cor.    Epistle    to    the    Corinthians :     Who  are    I  lie  first-fruits   of 

16,  15. 

<i    cr^o(rTatria,   he    means   the    recom-         "  i.  e.  a  reward,  see  on  1  Tim.  5,  6. 
mendiition  to  protection.  Horn.  xv.  p.  131. 


Christ's  glory  in  judgment.    Confusion  of  the  lost.     153 

Achaia.     Some  say,  that  the  word  yokefellow,  (Syzygus,)  is  a  Hom. 

proper   name,  but    whether  it   be  so,  or  no,  we  need  not - 

accurately  enquire,  but  remark,  how  he  gives  his  orders,  that 
these  women  should  enjoy  much  protection. 

All  we  have,  saith  he,  is  in  the  heavens,  our  Saviour,  our  Moral. 
city,  whatever  a  man  can  name:  uhence,  saith  he,  roe  look  \'*i 
for  the  Saviour,  the  Lord  Jesus  Christ.  And  this  is  an  act 
of  His  kindness  and  love  toward  man.  He  Himself  again 
Cometh  to  us,  he  doth  not  drag  us  thither,  but  takes  us,  and 
so  departs  with  us.  And  this  is  a  mark  of  great  honour; 
for  if  He  came  to  us  when  we  were  enemies,  much  rather 
doth  He  now  when  we  are  become  friends.  He  doth  not 
commit  this  to  Angels,  nor  to  servants,  but  Himself  cometh 
in  the  clouds,  to  call  us  to  His  royal  mansion.  And  per- 
chance His  own,  as  honoured    by   Him,  shall    be    carried 

through  the  clouds,  for  we^  saith  he,  who  honour  Him,  shall  i  Thess. 

4  17. 
he  caught  up  in  the  clouds,  and  so  shall  we  ever  he  with  the 

Lord. 

Who  then  is  found  a  faithful  and  wise  servant  ?    Who 

are  they  that  are  deemed  worthy  of  such  good  things  ?    How 

miserable  are  those  who  fail !  For  if,  after  losing  the  kingdom, 

we  were  for  ever  to  weep,  should  we  do  all  we  ought  ?    For 

were  you  to  make  mention  of  hells  innumerable,  you  would 

name  nothing  equal  to  that  pain  which  the  soul  there  sus- 

taineth,  when  all  the  world  is  in  confusion,  when  the  trumpets 

are  sounding,  when  the  Angels  are  rushing  forward,  the  first, 

then  the  second,  then  the  third,  then  ten  thousand  ranks,  are 

pouring   forth    upon    the    earth;    then  the   Chenibim,   (and 

many  are  these  and  infinite  ;)   and  then  the  Seraphim ;  when 

He  Himself  is  coming,  with  His  ineffable  gloiy;  when  those 

meet  Him,  who  had  gone  to  gather  the  elect  into  the  midst; 

when  Paul,  and  all  who  in  his  time  had  been  approved,  are 

crowned,  are  proclaimed  aloud,  are  honoured  by  the  King, 

before  all  His  heavenly  host.     For  if  hell  did  not  exist,  how 

fearful  a  thing  it  is,  that  the  one  part  should  be  honoured, 

and  the  other  dishonoured !    Hell,  I  confess,  is  intolerable, 

yea,  very  intolerable,  but  more  intolerable  than  it  is  the  loss 

of  the  Kingdom.     For  tell  me,  if  any  king,  or  the  son  of  a 

king,  having  taken   his  departure,  and    been    successful   in 


154  Exclusion  from  ChrisCs  Triumph  a  hitter  punishment. 
Phil,  innumerable   wars,  and  become  the    obiect    of"  admiration, 

4    2.  3. 

-' should  return  with  his  whole  army  to  any  city,  in  his  chariot, 

with  his  trn]ihies,  with  his  innumerable  bands  of  soldiers,  all 
adorned  with  gol'^?  ^^ith  his  spear-men,  his  body-}j;uard, 
bearing  golden  shields,  whilst  the  whole  city  was  adorned 
with  crowns,  whilst  all  the  rulers  of  the  world  accompanied 
Him,  and  all  the  maidiood  of  foreign  nations  followed  Him, 
prisoners,  prajfects,  satraps,  consuls,  tyrants,  rulers.  Then 
should  he  in  all  this  pomp  receive  the  citizens  who  meet 
him,  and  embrace  them,  and  stretch  forth  his  hand,  and  give 
them  freedom  of  access,  and  even  converse  with  them,  all 
standing  around,  as  with  friends,  and  tell  them  that  all  that 
journey  was  undertaken  for  their  sake,  and  should  then  lead 
one  party  into  his  palace,  and  should  leave  the  other  behind, 
to  how  great  punishment  would  not  this  be  equal,  even  were 
no  punishment  inflicted.  But  if  in  the  case  of  men  it  were 
a  bitter  thing  to  fall  away  from  this  glorj',  much  more  is  it 
so  with  God,  when  all  the  heavenly  Powers  are  present  with 
the  King,  when  the  demons,  bound,  and  bowing  down  their 
heads,  and  the  devil  himself  is  led  along  in  chains,  and 
all  might  that  opposeth  itself,  when  the  Powers  of  the  heavens, 
when  He  Himself,  coraeth  upon  the  clouds. 

Believe  me,  I  have  been  unable  to  finish  my  words,  from  the 
grief  which  had  hold  of  my  soul  at  this  relation.  Consider 
of  how  great  glory  we  shall  be  deprived,  when  it  is  in  our 
power  not  to  be  deprived  of  it.  For  this  is  the  misery,  that 
we  suffer  these  things,  when  it  is  in  our  power  not  to  suffer 
them.  For  when  He  receiveth  the  one  part  to  His  Father  in 
heaven,  and  rejecteth  the  other,  whom  Angels  take  and  drag 
against  their  will,  weeping,  and  hanging  down  their  heads,  to 
the  fire  of  hell,  when  they  have  first  been  made  a  spectacle 
to  the  whole  world,  what  grief,  think  you,  is  there }  Let  us 
then  make  haste,  while  there  is  time,  and  take  great  thought 
of  our  own  salvation.  How  many  things  have  we  to  say  like 
the  rich  man  }  If  any  one  would  now  suffer  us,  we  would 
take  counsel  of  the  things  that  are  profitable  !  But  no  one 
doth  suffer  us.  And  that  we  shall  so  say,  is  clear,  not  from 
him  alone,  but  from  many  others.  And  that  you  may  learn 
this,  how  many  men  have   been  in  fevers,  and   said,  if  we 


Self-denial  a  preveniive  of  future  jyunisfniietit.       155 

recover,  we  would  not  aeain  fall  into  the  same  state.     Many  Hom. 
'  ^  -^   XIII. 


such  words  we  shall  then  say,  but  we  shall  be  answered  as 

the  rich  man  was,  that  there  is  a  srulf,  that  we  have  received  Lukeie, 

25.  26. 

our  good  things  here.  Let  us  groan  then,  I  entreat  you, 
bitterly,  rather  let  us  not  only  groan,  but  pursue  virtue  too; 
let  us  lament  now,  for  salvation,  that  we  may  not  then 
lament  in  vain.  Let  us  weep  now,  and  we  shall  not  weep 
then,  at  our  evil  lot.  This  weeping  is  of  virtue,  that  of 
unprofitable  reflection :  let  us  afflict  ourselves  now,  that  we 
may  not  then  ;  for  it  is  not  the  same  thing  to  be  afflicted 
here  and  there.  For  here,  thou  art  afflicted  for  a  little  time, 
rather  thou  dost  not  perceive  thy  affliction,  knowing  that 
thou  art  afflicted  for  thy  good.  But  there,  the  affliction  is 
more  bitter,  because  it  is  not  in  hope  \  nor  for  any  escape, 
but  without  limit,  and  throughout. 

But  may  we  all  be  freed  from  this,  and  obtain  forgiveness. 
But  since  there  is  need  of  intense  diligence,  and  ceaseless 
prayer,  that  we  may  not  fail  of  this,  let  us,  I  beg,  be  diligent; 
if  we  are  diligent,  we  prevail  through  oui*  prayer :  if  we 
pray  earnestly,  God  grants  our  request ;  but  if  we  ask  Him 
not,  nor  do  earnestly  ought  of  this  sort,  nor  work,  how  is  it 
possible,  that  we,  who  sleep,  should  ever  succeed  ?  By  no 
means.  For  it  is  much  if  even  by  running,  and  exerting 
ourselves,  and  being  conformed  to  His  death,  as  Paul  said, 
we  shall  be  able  to  succeed,  not  to  say  sleeping.  I/'  hy 
any  means  I  may  attain,  saith  he.  But  if  Paul  said.  If 
by  any  means  I  may  attain,  what  shall  we  say  ?  For  it  is 
not  possible  that  they  who  slumber  should  accomplish  even 
worldly  business,  not  to  say  spiritual.  They  who  slumber 
cannot  receive  ought  from  their  friends,  far  less  from  God. 
Fathers  honour  not  them  who  slumber,  far  less  doth  God. 
Let  us  labour  for  a  little  time,  that  we  may  have  rest  for 
ever.  We  must  at  all  events  be  afflicted.  If  we  are  not 
afflicted  here,  it  awaits  us  there.  Why  choose  we  not  to  be 
afflicted  here,  that  there  we  may  have  rest.  May  we  all, 
having  had  our  conversation  worthy  of  Christ,  and  having 

f  It  is  worth  observing,  that,  although  and  of  present  self-denial  as  a  means  of 
he  has  referred  to  the  rich  man  in  escaping  eternal  punishment  after  the 
Hades,  he  is  here  speaking  of  Gehenna,     Judgment. 


156  Confcyrmily  to  Christ's  Death. 

Phil,  been  conformed  to  His  death,  obtain  the  unspeakable  joys, 
^^^^  in  Christ  Jesus,  with  Whom,  to  the  Father  together  with  the 

Holy  Spirit,  be  glory,  power,  and  honour,  now  and  ever, 

world  without  end.     Amen. 


HOMILY     XIV. 


Phil.  iv.  4 — 7. 

Bejoice  in  the  Lord  alway :  and  again  I  say,  Rejoice.  Let 
your  moderation  be  known  unto  all  men.  The  Lord  is  at 
hand.  Be  carefid  for  nothing ;  but  m  every  thing  by 
prayer  and  supplication  with  thanksgiving  let  your  requests 
be  made  known  unto  God.  And  the  peace  of  God,  which 
passeth  all  understanding,  shall  keep  your  hearts  and 
minds  through  Christ  Jesus. 

Blessed  are  they  that  motirn,  and  woe  unto  them  thatm.&it.b, 
laugh,  saith  Christ.     How  then  saith  Paul,  Rejoice  in  ^^^  Luke  6 
Lord  alway?   Is  he  not  here  opposed  to  Christ.'  God  forbid.  26. 
Woe  to  them  that  laugh,  said  Christ,  hinting  at  the  laughter 
of  this  world,  which  ariseth  from  the  things  which  are  pre- 
sent.    He  blessed  also  those  that  mourn,  not  simply  for  the 
loss  of  relatives,  but  those  who  ai"e  pricked  at  heart,  who 
mourn  their  own  sins,  who  take  count  of  their  own  faults,  or 
even  those  of  others.     This  joy  is  not  contrary  to  that  gi'ief, 
but  from  that  grief  it  too  is  born.     For  he  who  grieveth  for 
his  own  faults,  and  confesseth  them,  rejoiceth.     Moreover,  it 
is  possible  to  grieve  for  our  own  sins,  and  yet  to  rejoice  in 
Christ.     Since  then  they  were  afflicted  by  their  sufferings, 
for  to  you  it  is  given  in  this  behalf  not  only  to  believe  but -phil.  i, 
also  to  suffer,  therefore  he  saith.  Rejoice  in  the  Lord.     For^^' 
this  can  but  mean.  Exhibit  such  a  life  that  you  may  rejoice. 
When,  therefore,  your  communion  with  God  is  not  hindered, 
rejoice — this  is  what  he  means — or  else  the  word  in,  may 


158         Rejoicin;/  i/t  fhr  [mviI.      Reasons  lor  ixitience. 

Phil,  stand  for  with  :  as  if  he  liad  said,  Rejoice  with  the  Lord 
— ^— — ^  altcoy,  and  a<jain  I  say,  Rejoice.  These  are  the  words  of  one 
who  brings  comfort,  of  one  who  shews  that  he  who  is  in 
God  rejoiceth  alway.  Yea  though  he  be  afflicted,  yea  what- 
ever he  may  suffer,  such  a  man  alway  rejoiceth.  Hear  what 
Acts  5,  Luke  saith  of  the  Apostles;  that  they  returned  from  the 
fresence  of  the  Council,  rejoicing  that  they  wei'e  counted 
worthy  to  be  beaten /or  His  name.  If  scourging  and  bonds, 
which  seem  to  be  the  most  grievous  of  all  things,  produce 
joy,  what  else  will  be  able  to  produce  grief  in  us  ? 

Again  I  say.  Rejoice.  Well  hath  he  repeated  the  word. 
For  since  the  nature  of  the  things  produceth  grief,  he  shews 
by  repeating,  that  they  should  by  all  means  rejoice. 

Let  your  moderation  be  known  unto  all  men.  He  said 
Phil.  3,  above,  Whose  god  is  their  belly,  and  tvhose  glory  is  in 
^^'  their  shame,  and  that  they  mind  earthly  things.  Since  then 
it  was  probable,  that  they  would  be  at  enmity  with  the 
wicked,  he  for  this  cause  exhorteth  them  to  have  nothing 
in  common  with  them,  but  to  use  them  with  all  gentleness, 
and  that  not  only  their  brethren,  but  also  their  eneinies  and 
opposers.  For  tell  me?  Wherefore  are  ye  distressed?  Be- 
cause they  rise  in  opposition  ?  Because  ye  see  them  living  in 
luxury?  Be  careful  for  nothing.  Already  the  judgment  is 
at  hand.  Shortly  shall  they  give  account  of  their  actions. 
Are  ye  in  affliction,  whilst  they  are  in  luxury  ?  These  things 
shall  shortly  receive  their  end.  Do  they  plot  against  you, 
and  threaten  you  ?  But  these  things  shall  not  at  last  turn  out 
to  their  profit.  The  judgment  is  already  at  hand,  when  these 
things  shall  be  reversed.  Be  carefidfor  nothing.  Already 
the  recompense  is  at  hand.  If  ye  are  kindly  affected  toward 
those,  who  prepare  evil  against  you,  if  poverty,  if  death,  if 
aught  else  that  is  terrible  be  upon  you,  all  these  things  shall 
disappear.  Be  careful  for  nothing,  hut  in  every  thing,  by 
lirayer  and  supplication,  with  thanksgiving,  let  your  requests 
be  made  known  unto  God.  There  is  this  for  one  consolation. 
Matt,     the  L^ord  is  at  hand.     And  again,  /  tcill  be  nith  you  alway, 

28    20 

'  *  even  unto  the  end  of  the  world.  Behold  another  consolation, 
a  medicine,  which  healeth  grief,  and  distress,  and  all  that  is 
painful.  And  what  is  this?  Prayer,  thanksgiving  in  all 
things.     And  so  He  wills  that  our  prayers  should  not  simply 


Duty  of  Thanksgiv'ttu) .      The  Peace  of  God.         159 

be  requests,  but  thanksgivings  too  for  what  vvc  have.     For  Hom. 
how  should  he  ask  for  future  things,  who  is  not  thankful  for 


the  past?  But  in  all,  he  saith,  that  is,  in  every  thing',  icitlt '  "^i^-y 
prayer  and  supplication.  vVherefore  we  ought  to  give  thanks 
for  all  things,  even  for  those  which  seem  to  be  grievous,  for 
this  is  the  part  of  the  truly  thankful  man.  In  the  other  case 
the  nature  of  the  thing  demands  it ;  but  this  springs  from  a 
grateful  soul,  and  one  earnestly  affected  toward  God.  God 
acknowledgeth  these  prayers,  but  others  He  knoweth  not. 
Wherefore  offer  up  such  prayers  as  may  be  acknowledged  ; 
for  He  disposeth  oil  things  for  our  profit,  though  we  know  it 
not.  And  this  is  a  proof  that  it  greatly  profiteth,  namely, 
that  we  know  it  not.  And  the  peace  of  God  uhich  jjas.selh 
all  understanding  shall  keep  your  hearts  and  minds  in  Christ 
Jesus.  What  meaneth  this }  The  peace  of  God,  saith  he, 
which  He  hath  wrought  toward  men,  surpasseth  all  under- 
standing. For  who  could  have  expected,  who  could  have 
hoped,  that  such  good  things  would  have  come  ?  They  ex- 
ceed all  man's  understanding,  not  his  speech  alone.  For 
His  enemies,  for  those  who  hated  Him,  for  those  who  deter- 
mined to  tuin  themselves  away,  for  these,  he  refused  not  to 
deliver  up  His  Only  Begotten,  that  He  might  make  peace 
with  us.  This  peace  then,  i.  e.  the  reconciliation,  the  love  of 
God,  shall  guard  your  hearts  and  minds. 

This  is  the  part  of  a  teacher,  not  only  to  exhort,  but  also  to  ("2) 
pray,  and  to  assist  by  supplication,  that  they  may  neither  be 
overwhelmed  by  temptation,  nor  carried  about  by  deceit.  As 
if  he  had  said,  May  He  Who  hath  delivered  you  in  such  sort 
as  mind  cannot  comprehend,  may  He  Himself  guard  you,  pre- 
serve you,  .so  that  you  suffer  no  ill.  Either,  then,  he  means 
this,  or  that  the  peace  of  which  Christ  speaketh,  Aly  peace  /John]4, 
leave  with  you,  3ly  peace  1  yice  nnto  you  :  this  shall  guard 
you,  for  this  peace  exceedeth  all  man's  understanding.  But 
if  thou  sayest,  how  ?  Attend  when  he  tells  us  to  be  at  peace 
with  our  enemies,  uith  those  who  treat  us  unjustly,  who  are 
at  war  and  enmity  toward  us;  is  not  this  beyond  man's 
understanding }  But  rather  let  us  look  to  the  former.  That 
peace  surpasseth  all  understanding;  and  if  peace,  much 
more  doth  God  Himself,  Who  giveth  peace,  pass  all  under- 
standing, not  ours  only,  but  that  of  Angels,  and  the  Powers 


160  General  exhortation  to  good  living. 

Phil,  above.     What  mcant'th  in  Christ  Jesus?  Shall  keep  us  in 

4   8.  9.        .  .  . 

'  -  Him,  saith  he,  so  that  yo  may  remain  firm,  and  not  fall  from 
His  faith. 

Ver.  8.  Finally,  brethren,  whatsoever  things  are  honest, 
whatsoever  things  are  true,  whatsoever  things  are  just.  What 
is  Finally  ?  It  stands  for,  *  I  have  said  all.'  It  is  the  word  of 
one  that  is  in  haste,  and  has  nothing  to  do  with  present  things. 

Finally,  brethren,  whatsoever  things  are  honest,  what- 
soever things  are  true,  whatsoever  things  are  just,  what- 
soever things  are  pure,  whatsoever  things  are  lovely,  what- 
soever things  are  of  good  report,  if  there  be  any  virtue,  and 
if  there  be  any  praise,  think  on  these  things. 

Ver.  9.  Those  things  which  ye  have  both  learned  and 
received,  and  heard  and  seen  in  me. 

What  meaneth,  whatsoever  things  are  lovely  ?  Lovely 
to  the  faithful,  lovely  to  God.  Whatsoever  things  are 
true.  Virtue  is  indeed  true,  vice  is  falsehood.  For  the 
pleasure  of  it  is  a  falsehood,  and  its  glory  is  falsehood, 
and  all  things  of  the  world  are  falsehood.  Whatsoever 
things  are  pure.  This  is  opposed  to  the  vrords  who  mind 
earthly  things.  Whatsoever  things  are  hottest.  This  is  opposed 
to  the  words  tchose  god  is  their  belly.  Whatsoever  things  are 
just,  whatsoever  things  are  of  good  report,  i.  e.  saith  he, 
if  there  be  any  virtue,  if  there  be  any  praise.  Here  he 
willeth  them  to  take  thought  of  those  things  too  which  re- 
gard men.  TJiink  on  these  things,  saith  he.  Seest  thou, 
that  he  desires  to  banish  every  evil  imagination  from  our 
souls;  for  evil  actions  spring  from  thoughts.  Those  things 
which  ye  have  both  learned  and  received.  This  is  excellent 
teaching,  in  all  his  exhoi-tations  to  propose  himself  for  a  model : 
Phil.  3,  as  he  saith  in  another  place,  so  as  ye  have  us  for  an  ensample. 
^^'  And  again  here.  What  things  ye  have  learned  and  received, 
i.  e.  have  been  taught  by  word  of  mouth  and  heard  and  seen 
in  me:  concerning  my  words  and  actions  and  conversation. 
Seest  thou,  how  even  to  every  thing  he  lays  the  same  com- 
mands on  us  ^.  For  since  it  was  not  possible  to  make  an 
accurate  enumeration  of  all  things,  of  our  coming  in,  and 
going  out,  and  speech,  and  carriage,  and  intercourse,  (for  of 
all  these  things  it  is  needful  that  a  Christian  should  have 
thought,)  he  said    shortly,    and  in  a  summary,  as  ye  have 


Vice  an  enetny  to  our  nature.  161 

heard  and  seen  in  me,  i.  e.  with  me.     As  if  he  had  said,  I   Hom. 

have  led  you  forward  both  by  deeds  and  by  words.      These  - 

things  do,  not  only  say  them,  but  do  them  also.  And  the  God 
of  peace  shall  be  with  you,  i,  e.  if  ye  so  guard  these  things, 
and  are  at  peace  one  toward  another,  ye  shall  be  in  a  calm, 
in  great  safety,  ye  shall  suffer  nothing  painful,  nor  contrary  to 
your  will.  For  when  we  are  at  peace  with  Him,  and  we  are 
so  through  virtue,  much  more  will  He  be  at  peace  with  us. 
For  He  who  so  loved  us,  as  to  shew  favour  to  us  even  against 
our  will,  will  He  not,  if  He  sees  us  hastening  towai'd  Him, 
Himself  yet  much  more  exhibit  His  love  toward  us? 

Nothing  is  such  an  enemy  of  our  nature  as  vice.  And  from  Moral. 
many  things  it  is  evident,  how  vice  is  at  enmity  with  us,  and 
virtue  friendly  toward  us.  And  if  ye  will,  let  us  consider  this 
first,  from  one  of  the  opposites,  i.  e.  fornication.  Fornication 
makes  men  subject  to  reproach,  poor,  objects  of  ridicule, 
despicable  to  all,  treating  them  as  an  enemy  doth.  Ofttimes 
it  hath  involved  men  in  disease  and  danger;  many  men  have 
perished  or  been  wounded,  by  reason  of  their  mistresses;  but 
if  fornication  produces  these  things,much  rather  doth  adultery. 
But  doth  almsgiving  so  ?  By  no  means.  But  as  a  loving 
mother  setteth  her  son  in  great  propriety,  in  good  order,  in 
good  report,  and  gives  him  leisure  to  engage  in  necessary 
work,  thus  almsgiving  doth  not  let  us  go,  nor  lead  us  away 
from  our  necessary  work,  but  even  renders  the  soul  more 
wise.     For  nothing  is  more  foolish  than  a  mistress. 

But  what  wiliest  thou  ?  To  look  upon  covetousness  ?  It 
too  treats  us  like  an  enemy.  And  how?  It  makes  us  hated 
by  all.  It  prepareth  all  men  to  vaunt  themselves  against  us. 
Both  those  who  have  been  treated  unjustly  by  us,  and  those 
who  have  not,  who  share  the  grief  of  the  former,  and  are  in 
fear  for  themselves.  All  men  look  upon  us  as  their  common 
foes,  as  wild  beasts,  as  demons.  Every  where  are  there 
innumerable  accusations,  plots  against  us,  envyings,  all  which 
are  the  acts  of  enemies.  But  justice,  on  the  contrary,  makes 
all  men  friends,  all  men  sociable,  all  men  well  disposed  to- 
wards us  :  our  affairs  are  straightway  in  perfect  safety,  there  is 
no  danger,  there  is  no  suspicion.  But  sleep  also  fearlessly 
comes  over  us  with  perfect  safety,  no  care  is  there,  no  la- 
menting. 

M 


162      Terrors  of  Conscience.     Peace  with  God  and  Man. 

Phil.       How  much  belter  this  sort  of  life  is!     And  tell  me,  which 

— L.:_  is  best,  to  envy,  or  to  rejoice  with  another?     Let  us  search 

^   '     out  all  those  things,  and  we  shall  find  that  virtue,  like  a  truly 

kind  mother,  places  us  in  safety,  while  vice  throws  us  into 

danger,  being  itself  a  treacherous  thing,  and  full  of  danger. 

Ps.  25,  Por  hear  the  prophet,  who  saith.  The  secret  of  the  Lord  is 
with  them  that  fear  Him,  and  He  ivill  shew  them  His  covenant. 
He  feareth  no  one,  who  is  not  conscious  to  himself  of  any  wick- 
edness; on  the  contrary,  he  who  liveth  in  crime  is  never  con- 
fident, but  trembles  at  his  slaves,  and  looks  at  them  with 
suspicion.  Why  say,  his  slaves?  He  cannot  bear  the  tribunal 
of  his  own  conscience.  Not  only  those  who  are  without,  but 
his  inward  thoughts  affect  him  likewise,  and  suffer  him  not  to 
be  in  quiet.  What  then  saith  Paul  ?  Ought  we  to  live  de- 
pendent on  praise  ?  He  said  not,  look  to  praise,  but  do  praise- 
worthy actions,  yet  not  for  the  sake  of  praise. 

Whatsoever  things  are  trite,  for  the  things  we  have  been 

^  irtftvk  speaking  of  are  false.  Whatsoever  things  are  honest'^. 
That  which  is  honest  belongs  to  external  virtue,  that  which 
is  pure  to  the  soul.  Give  no  cause  of  stumbling,  saith  he, 
nor  handle  of  accusation.  Lest  you  should  think,  that  he 
means  only  those  which  men  consider  so.  Because  he  had 
said.  Whatsoever  things  are  of  good  report,  he  proceeds,  if 
there  he  any  virtue,  and  if  there  be  any  praise,  think  on  these 
things — do  these  things.  He  wills  us  ever  to  be  in  these  things, 
to  care  for  these  things,  to  think  on  these  things.  For  if  we 
will  be  at  peace  with  each  other,  God  too  will  be  with  us,  but 
if  we  raise  up  war,  the  God  of  peace  will  not  be  mth  us.  For 
nothing  is  so  hostile  to  the  soul  as  vice,  and  nothing,  on  the 
other  hand,  places  it  in  safety  so  much  as  peace  and  virtue. 
Wherefore  we  must  make  a  beginning  from  ourselves,  and 
then  we  shall  draw  God  toward  us. 

God  is  not  a  God  of  war  and  fighting,  wherefore,  make 
war  and  contention  to  cease,  both  that  which  is  against  Him, 
and  that  which  is  against  thy  neighbour.     Be  at  peace  with 

Matt.  .">,  all  men,  consider  whom  God  saveth.  Blessed,  saith  he,  are 
the  peacemakers,  for  Ihey  shall  he  called  the  children  of 
God.  Such  alway  imitate  the  Son  of  God:  do  thou  imitate 
Him  too.  Be  at  peace.  The  more  thy  brother  waiTeth 
against  thee,  by  so  much  the  greater  will  be  thy  reward.  For 


Injustice  most  hurts  the  doer  of  it.  163 

hear  the  prophet  who  saith,  /  am  for  peace,  hut  when  I  speak   Hom. 
they  are  for  war.     This  is  virtue,  this  is  above  man's  under- 


standing, this  maketh  us  near  God ;  nothing  so  much 
dehghteth  God,  as  to  remember  no  evil.  This  sets  thee  free 
from  thy  sins,  this  looseth  the  charges  against  tliee  :  but  if 
we  are  fighting  and  buffeting,  we  become  far  off  from  God  : 
for  enmities  are  produced  by  contention,  and  from  enmity 
spring  rancours. 

Cut  out  the  root,  and  there  will  be  no  fruit.  Thus  shall  we 
learn  to  despise  the  things  of  this  life,  for  there  is  no  conten- 
tion in  spiritual  things,  but  whatever  thou  seest,  either  conten- 
tion, or  envy,  or  whatever  a  man  can  mention,  all  these  spring 
from  the  things  of  this  life.  Every  contention  hath  its 
beginning  either  in  covetousness,  or  envy,  or  vainglory.  If 
therefore  we  are  at  peace,  we  shall  learn  to  despise  the  things 
of  the  earth.  Hath  a  man  stolen  our  money  ?  He  hath  not 
injured  us,  only  let  him  not  steal  oiu'  treasure  which  is  above, 
saith  such  an  one.  Hath  he  hindered  thy  glory  .?  Yet  not 
that  which  is  from  God,  but  that  which  is  of  no  account. 
For  this  is  no  glory,  but  a  mere  name  of  glory,  or  rather  a 
shame.  Hath  he  stolen  thy  honour  ?  Rather  not  thine  but 
his  own.  For  as  he  who  committeth  injustice  doth  not  so 
much  inflict  as  receive  injustice,  thus  too  he  who  plots 
against  his  neighbour,  first  destroyeth  himself. 

For  he  who  diggeth  a  pit  for  his  ■neighbour ,  falleth  intovxoy. 
it.  Let  us  then  not  plot  against  others,  lest  we  injure  our-  ^^'  ^^' 
selves.  When  we  supplant  the  reputation  of  others,  let  us 
consider  that  we  injure  ourselves,  it  is  against  ourselves  we 
plot.  For  perchance  with  men  we  do  him  hami,  if  we  have 
power,  but  ourselves  in  the  sight  of  God,  by  provoking  Him 
against  us.  Let  us  not  then  injure  ourselves.  For  as  we 
injure  ourselves  when  we  injure  our  neighbours,  so  by  bene- 
fitting them  we  benefit  ourselves.  If  then  thy  enemy  injure 
thee,  consider  that  he  hath  benefitted  thee,  if  thou  art  wise, 
and  so  requite  him  not  with  the  same  things,  but  even  do 
him  good.  But  the  blow  you  say  remains  severe.  Consider 
then  that  thou  dost  not  benefit,  but  punishest  him,  and  bene- 
fittest  thyself,  and  quickly  you  will  come  to  do  him  good. 
What  then .''  Shall  we  act  from  this  motive  }  We  ought  not 
to  act  on  this  motive,  but  if  thy  heart  will  not  hear  other 

M  2 


KM          Enemies  to  be  uell  treated  in  renl  kinduess. 

Phil,  reason,  induce  it,  saith   he",  even  by  this,   and  tliou  wilt 

■  '        quickly  persuade  it  to  dismiss  its  enmity,  and  wUt  for  the 

future  do  good  to  thine  enemy  as  to  a  friend,  and  wilt  thus 

obtain  the   good  things  which  are  to  come,  to  which  God 

grqnt  that  we  may  all  attain  in  Christ  Jesus.     Amen. 

"  i.  e.   St.   Paul,   Rom.   12,  20.   on     fully  states  this   vitw,  perhaps  the  only 
which  passage  see  St.  Chrys.  who  there     one  that  fully  explains  the  difficulty. 


HOMILY      XV. 


Phil.  iv.  10—14. 

But  I  rejoiced  in  the  Lord  greatly,  that  now  at  the  last  your 
care  of  me  hath  flourished  again;  wherein  ye  were  also 
careful,  but  ye  lacked  opportunity.  Not  that  I  speak  in 
respect  of  want:  for  I  have  learned,  in  whatsoever  state  I 
am,  thereivith  to  he  content.  I  know  both  how  to  be  abased, 
and  I  know  hoic  to  abound:  every  ivhere  and  in  all  things 
I  am  instructed  both  to  be  full  and  to  be  hungry,  both  to 
abound  and  to  suffer  need.  I  can  do  all  things  through 
Christ  which  sirengtheneth  me.  Notwithstanding  ye 
have  well  done,  that  ye  did  communicate  with  my  afflic- 
tion. 

I  HAVE  ofttimes  said,  that  almsgiving  hath  been  introduced 
not  for  the  sake  of  the  receivers,  but  of  the  givers,  for  the 
latter  are  they  which  make  the  greatest  gain.  And  this  Paul 
shews  here  also.  In  what  way  ?  The  Philippians  had  sent 
him  somewhat,  after  a  long  time,  and  had  committed  the  same 
to  Epaphroditus.  See  then,  how  when  he  is  about  to  send 
Epaphroditus  as  the  bearer  of  this  Epistle,  he  praises  them, 
and  shews  that  this  action  was  for  the  need,  not  of  the  re- 
ceiver, but  of  the  givers.  This  he  doth,  both  that  they  who 
benefited  him  may  not  be  Hfted  up  with  arrogance,  and  that 
they  may  become  more  zealous  in  well-doing,  since  they 
rather  benefit  themselves ;  and  that  they  who  receive  may 
not  fearlessly  rush  forward  to  receive,  lest  they  meet  with 
condemnation.  For  it  is  more  blessed,  He  saith,  to  give  than  Acts 
to  receive.     What  then  means  he,  when  he  says,  /  rejoiced  in  ^^'  ^^' 


lOG         St.  PauFs  implied  complaint  of  past  neglect. 

Phil,  the  Lord  greatly,  not  with  worldly  rejoicing,  saith  he,  nor 

'  ^'  ^'with  the  joy  of  this  life,  but  in  the  Lord.  Not  because  I 
had  refreshment,  but  because  ye  advanced;  for  this  is  my 
refreshment.  Wherefore  he  saith  greatly;  since  this  joy  was 
not  corporeal,  nor  on  account  of  his  own  refreshment,  but 
because  of  their  advancement. 

And  see  how,  when  he  had  greatly  rebuked  them  on  ac- 
count of  the  times  that  were  passed,  he  quickly  throweth  a 
shadow  over  this,  and  teacheth  them  constantly  and  always 
to  remain  in  well  doing.  Because  at  the  last,  saith  he.  The 
words,  at  the  last,  shew  long  time  to  have  elapsed.  Hath 
flourished  again.  As  trees  which  have  shot  forth,  then  dried 
up,  and  again  shot  forth.  Here  he  sheweth,  that  they  who 
had  formerly  borne  flowers,  had  withered,  and  after  withering 
again  budded  forth.  So  that  the  word  Jlourished  again,  has 
both  rebuke  and  praise.  For  it  is  no  small  thing,  that  he 
who  hath  withered  should  flourish  again.  He  sheweth  also, 
that  it  was  from  indolence  all  this  had  happened  to  them. 
Your  care  for  me ;  ivherein  ye  were  also  careful.  Here 
he  sheweth,  that  even  in  former  time  they  were  wont  to  be 
zealous  in  these  things.  Wherefore  he  addeth,  your  care  of 
me,  wherein  ye  were  also  careful.  And  lest  you  should 
think,  that  in  other  things  too  they  had  been  more  zealous*, 
and  had  then  withered,  and  not  in  this  thing  alone,  behold 
how  he  guards  this  point"",  by  saying,  Now  at  the  last  your 
care  of  me  hath  Jlourished  again.  As  if  he  had  said,  I  apply 
the  words,  now  at  the  last,  only  to  this ;  for  in  other  things 
it  is  not  so. 

Acts  20,  Here  some  one  may  enquire,  how  when  he  had  said,  it  is 
more  blessed  to  give  than  to  receive ;  and.  These  hands  have 
ministered  to  my  necessities,  and  to  them  that  were  with  me; 

iCor.9,  and  again  when  writing  to  the  Corinthians,  For  it  were  bet- 
ter for  me  to  die,  titan  that  any  man  should  make  my  glory- 
ing void;  he  here  sufl'ereth  his  glorying  to  be  made  void? 
And  how  ?  By  receiving.  For  if  his  glorying  was,  that  he 
received  not,  how  doth  he  now  endure  so  to  do.  What 
shall  we  say  then  ?  Probably,  he  then  did  not  receive  on 
account  of  the  false  Apostles,  that  wherein  they  glory ^  saith 

*  Mar.    and    V>.  '  had    become   less         •>  So  Ben.  and  B.  Sav.  '  see  how  he 
zealous.'  added.' 


Excuses  for  tiot  giving — or  /or  not  u-orking.  167 

he,  theu  may  be  found  even  as  we.     And  he  said  not  are,  but  Hom. 
glory;   shewing  hereby  that  they  did  receive,  but  secretly.  — — - 
Wherefore,  he  said,  wherein  they  glory ;  he  too  himself  re- 
ceived, though  not  there.     Whei'efore  he  also  saith,  No  man 
shall  stop  me  of  this  boasting.     And  he  said  not  simply,  shall 
not  stop  me,  but  what  .f*  in  the  regions  of  Achaia.     And  again, 
/  robbed  other  Churches,  taking  wages  of  them  to  do  you  ser-  2  Cor. 
vice.    Here  he  sheweth  that  he  did  receive.     But  Paul  indeed     ' 
received  rightly,  having  so  great  a  work;  if  in  truth  he  did     . 
receive.     But  they  who  work  not,  how   can  they  receive  .? 
'  Yet  I  pray,'  saith  one.     But  there  is  no  work.     For  this 
may  be  done  together  with  work.     '  But  I  fast.'     Neither  is 
this  work.     For  see   this   blessed   one,  preaching  in   many 
places,  and  working  too.    But  ye  lacked  opportunity.    What 
meaneth   lacked    opportunity  ?     It  came   not,   saith    he,    of 
indolence,  but  of  necessity ".     Ye  had  it  not  in  your  hands, 
nor  were  in  abundance.     This  is  the  meaning  of,  Ye  lacked 
opportunity.     Thus  most  men  speak,  when  the  things  of  this 
life   do  not  flow  in  to   them  abundantly,  and  are  in  short 
supply. 

Not  that  I  speak  in  respect  of  want.  I  said,  saith  he,  noiv 
at  the  last,  and  I  rebuked  you,  not  seeking  mine  own,  nor 
rebuking  you  on  this  account,  as  if  I  wei'e  in  want :  for  I 
sought  it  not  on  this  account.  Whence  is  it  evident,  O 
Paul,  that  thoumakest  no  vain  boasting.?  To  the  Corinthians 
he  saith.  For  we  ivrite  none  other  tilings  unto  you,  than^^^o^- 
what  ye  read  or  acknowledge,  and  he  would  not  have  spoken  ' 
to  them  so  as  to  be  convicted,  he  would  not,  had  he  been 
making  boasts,  have  spoken  thus.  He  was  speaking  to  those 
who  knew  the  facts,  with  whom  detection  would  have  been  a 
greater  disgrace.  For  I  have  learrit,  saith  he,  in  whatsoever 
state  I  am,  therewith  to  be  content.  Wherefore,  this  is  an 
object  of  discipline,  and  exercise,  and  cai*e,  for  it  is  not  easy 
of  attainment,  but  very  difficult,  and  full  of  toil.  In  what- 
soever state  I  am,  saith  he,  therewith  to  be  content.  I  know 
both  how  to  be  abased,  and  I  know  how  to  abound.  Every 
where  and  in  all  tilings  I  am  instructed.  That  is,  I  know 
how  to  use  little,  to  bear  hunger  and  want,  to  abound,  and  to 
suffer  need.  '  Yes,'  saith  one,  '  but  there  is  no  need  of 
*  St.  Chrys.  understands  him  to  he  partially  excusing  them. 


168    Virtue  needed  in  plenty.  St.  PtiuVs  (jimng  and  rcceiiing. 
Phil,  wisdom  or  of  virtue  to   abound.'     There  is  tn-eat  need   of 

4    14        .  .  .        . 

—- — '-  virtue,  not  less  than  in  any  other  case.  For  as  want  inehnes 
^  '  us  to  do  many  evil  things,  so  too  doth  plenty.  For  many 
ofttimes,  coming  into  plenty,  have  become  indolent,  and  have 
not  known  how  to  bear  their  good  fortune.  Many  men  have 
taken  it  as  an  occasion  of  no  longer  working.  But  Paul  did 
not  so,  for  what  he  received  he  consumed  on  others,  and 
emptied  himself  for  them.  This  is  to  know  how  to  make 
good  use  of  what  we  have.  He  was  in  no  wise  relaxed,  nor 
did  he  exult  at  his  abundance,  Paul  was  the  same  in  want 
and  in  plenty,  he  was  neither  oppressed  on  the  one  hand, 
nor  rendered  a  boaster  on  the  other.  /  know  how  holh  to 
be  full,  and  to  be  hungry,  both  to  abound,  and  to  suffer  need. 

Deut.     Many  know  not  how  to  be  full,  as  the  Israelites,  for  they  ate, 

32    15 

'  '  and  kicked,  but  I  am  equally  well  ordered  in  all.  He 
sheweth  that  he  neither  is  now  elated,  nor  was  before  grieved: 
or  if  he  grieved,  it  was  on  their  account,  not  on  his  own,  for 
he  himself  was  similarly  affected. 

Every  where,  saith  he,  and  in  all  things  I  am  instructed, 
i.  e.  I  have  had  experience  of  all  things  in  this  long  time, 
and  all  these  things  have  succeeded  with  me.  But  since 
boasting  might  seem  to  have  a  place  here,  he  quickly  cor- 
recteth  himself,  and  saith,  /  can  do  all  things  through  Christ 
which  strengtheneth  me.  The  success  is  not  mine  own,  but 
His  who  gave  me  strength.  But  since  again  they  who  confer 
benefits,  when  they  see  the  receiver  not  well  affected  toward 
them,  but  despising  the  gifts,  are  themselves  rendered  more 
remiss,  (for  they  considered  themselves  as  conferring  a 
benefit  and  refreshment,)  lest  this  should  happen  here,  and 
any  one  should  say  that,  since  Paul  despises  the  refreshment, 
they  must  necessarily  become  remiss,  see  how  he  healetli 
this  too.  By  what  he  hath  said  above,  he  hath  brought  down 
their  proud  thoughts,  by  what  followeth  he  maketh  their 
readiness  revive,  by  saying.  Notwithstanding  ye  have  well 
done,  that  ye  did  communicate  with  my  affliction.  Seest 
thou,  how  he  removed  himself,  and  again  united  himself  to 
them.  This  is  the  part  of  true  and  spiritual  friendship. 
Think  not,  saith  he,  because  I  was  not  in  want,  that  I  had 
no  need  of  this  act  of  yours.  I  have  need  of  it  for  your  sake. 
How  then,  did  they  share  his  afflictions }     By  this  means. 


SL  PauVs  care  to  reprove  wilhout  offending.  1(5!) 

As  he  said  when  m  bonds,  Ye  all  are  partakers  of  my  grace.   Hom. 
For  it  is  grace  to  suffer  for  Christ,  as  he  himself  saith  in 


another  place,  For  to  you  it  is  given,  on  the  behalf  of  Christ,  7. 
not  only  to  believe,  but  also  to  suffer  for  His  Name.  For^*''  ^^* 
since  those  former  words  by  themselves  had  power  to 
grieve  them,  he  consoleth  them,  and  receiveth  them,  and 
praiseth  them  again.  And  this  in  measured  words.  For  he 
said  not,  '  gave,'  but  communicated,  to  shew  that  they  too 
were  profited  by  becoming  partakers  of  his  labours.  He 
said  not,  ye  did  lighten,  but  ye  did  communicate  with  my 
affliction,  which  was  a  more  worthy  thing.  Seest  thou  the 
humility  of  Paul  ?  seest  thou  his  noble  nature  ?  When  he 
has  shewn  that  he  had  no  need  of  their  gifts  on  his  own 
account,  he  afterward  uses  freely  such  lowly  words  as  they 
do  who  make  a  request.  "  Since  you  are  wont  to  give." 
For  he  refuseth  neither  to  do,  nor  say  any  thing  in  order  to 
accomplish  the  one  object  of  his  wishes.  And  what  is  that? 
"  Think  not,"  saith  he,  "  that  my  words  shew  want  of  shame, 
wherein  I  accuse  you,  and  say.  Now  at  the  last  your  care  of 
me  hath  flourished  again,  or  are  those  of  one  in  necessity;  1 
speak  not  thus  because  I  am  in  need,  but  why  ?  From  my 
exceeding  confidence  in  you,  and  of  this  ye  yourselves  are 
the  authors." 

Seest  thou  how  he  sootheth  them,  and  saith,  Ye  are  the 
authors,  in  that  ye  hasted  to  the  work  before  others ;  and 
have  given  me  confidence  to  remind  you  of  these  things. 
And  observe  his  propriety ;  he  accuseth  them  not  while  they 
did  not  send,  lest  he  should  seem  to  regard  his  own  benefit, 
but  when  they  had  sent,  then  he  rebuked  them  for  the  time 
past,  and  they  received  it,  for  he  could  not  seem  after  that 
to  regard  his  own  benefit. 

Ver.  15.  Now  ye  Philip) pjians  know  also,  that  in  the  be- 
ginning of  the  Gospel,  when  I  departed  from  Macedonia, 
no  Church  communicated  with  me,  as  concerning  giving  and 
receiving,  but  ye  only. 

Lo,  how  great  is  his  commendation  !  For  the  Corinthians 
and  Romans  are  stiiTcd  up  by  hearing  these  things  from  him, 
whilst  they  did  it  without  any  other  Church  making  a  begin- 
ning. For  ///.  the  beginning  of  the  Gospel,  saith  he,  they 
manifested   such  zeal  towards   this  holy  Aj)ostle,  as  them- 


170       Spiritual  Trajjic.     Alms  measured  by  the  will. 

I'Hii,.  selves  first  to  begin,  without  having  any  example,  to  bear 
^'  ^^'  this  fruit.  And  we  cannot  say  that  they  did  these  things  as 
he  abode  with  them,  or  for  their  own  benefit;  for  he  saith, 
When  I  departed  from  3Iacedoiiia,  no  Church  communi- 
cated uiih  me.,  as  concerning  yivincj  and  receiving,  hut  ye 
only.  What  meaneth  receiving,  and  what  communicated? 
Wherefore  said  he  not,  '  no  Church  gave  to  me,'  but  com- 
municated rvitli  me,  as  concerniny  giving  and  receiving? 

1  Cor.    Because  the  matter  is  a  communication.     He  saith,   //'  tve 
^' ^^'     have  sown  unto  you  spiritual  things,  is  it  a  great  matter 

2  Cor.     that  ire  should  reap  your  carnal  things.      And  again.  Your 
^'     '     abundance  may  be  a  supply  to   their  want.     Behold   how 

they  communicated,  by  giving  carnal  things,  and  receiving 
spiritual.     For  as  they  who  sell  and  buy  communicate  with 
each  other,  by  mutually  giving  what  they  have,  (and  this  is 
communication,)  so  too  is  it  here.    For  there  is  not  any  thing 
more  profitable  than  this  trade  and  traffic.     It  is  performed 
on  the  earth,  but  is  completed  in  heaven.     They  who  buy 
are  on  the  earth,  but  they  buy  and  agree  about  heavenly 
things,  whilst  they  lay  down  an  earthly  price. 
(3)         But  despond  not;  heavenly  things  are  not  to  be  bought 
with  money,  riches  cannot  purchase  these  things,  but  the 
purpose  of  him  who  giveth  the  money,  his  true  wisdom,  his 
superiority  to  earthly  things,  his  love  toward  man,  his  merci- 
fiilness.     For  if  money  could  purchase  it,  she  who  threw  in 
the  two  mites  would  have  gained  nothing  great.     But  since 
it  was  not  the   money,  but  tlie  jmrpose  that  availed,  she  re- 
ceived every  thing,  who  exhibited  a  full  purpose  of  mind. 
Let   us    not  then    say,   that   the   Kingdom   can    be    bought 
with   money;  it  is  not  by  money,  but  by  purpose  of  mind 
which  is  exhibited  by  the  money.    Therefore,  one  will  answer, 
there  is  need  of  money.     There  is  no  need  of  it,  but  of  the 
disposition ;  if  thou  hast  this,  thou  wilt  be  able  even  by  two 
mites  to  purchase  Heaven;   where  this  is  not,  not  even  ten 
thousand  talents  of  gold  will  be  able  to  do  that,  which  the 
two  mites  could.     Wherefore?     Because  if  thou  who   hast 
nuicli  throwest  in  but  a  small  jiortion,  thou  givest  an  alms 
indeed,  but  nf)t  so  great  as  the  widow  did;  for  thou  didst  not 
throw  it  in  with  tlie  same  readiness  as  she.     For  she  deprived 
herself  of  all  she  had,  or  rather  she  deprived  not,  l)ut  gave  it 


Liberality  encouraged,  though  independence  retained.   171 

all  as  a  free  gift  to  herself.     For  God  hath  promised  the  King-   Hom. 

dom  not  to  talents  of  gold,  but  to  a  cup  of  cold  water,  to '- 

readiness  of  heart;  not  to  death,  but  to  purpose  of  mind. 
For  indeed  it  is  no  great  thing.  For  what  is  it  to  give  one 
life  ?  one  has  given  one  man ;  but  one  man  is  not  of  worth 
enough. 

Ver.  16.  For  even  in  Thessalonica,  ye  sent  once  and  again 
to  my  necessity. 

Here  again  is  great  praise,  that  he,  when  dwelling  in  the 
metropolis",  should  be  nourished  by  a  little  city.  And  lest, 
by  always  withdrawing  himself  from  the  supposition  of  want, 
he  should,  as  I  said  at  first,  render  them  remiss,  having  pre- 
viously shewn  by  so  many  proofs  that  he  is  not  in  want,  he 
here  maketh  it  manifest  by  one  word  only,  by  saying  necessity. 
And  he  said  not  my\  but  absolutely, — having  a  care  of  dig- 
nity. And  not  this  only,  but  what  followeth  too,  for  since  he 
was  conscious  that  it  was  a  very  lowly  thing,  he  again  guard- 
eth  it,  by  adding  as  a  correction, 

Ver.  17.  Not  because  I  desire  a  gift. 

As  he  said  above.  Not  that  I  speak  in  respect  of  ivant; 
both  which  mean  the  same,  though  the  former  is  stronger 
than  the  latter.  For  it  is  one  thing,  that  he  who  is  in  want, 
should  not  seek,  and  another  that  he  who  is  in  want  should 
not  even  consider  himself  to  be  in  want.  Not  because  I  de- 
sire a  gift,  he  says,  but  I  desire  fruit,  that  may  abound  to 
your  account.  Not  mine  own.  Seest  thou,  that  the  fruit  is 
produced  for  them  ?  This  say  I  for  your  sake,  not  for  my 
own,  for  your  salvation.  For  I  gain  nothing  when  1  receive, 
but  grace  belongeth  to  the  givers,  for  the  recompense  is 
There  in  store  for  givers,  but  the  gifts  are  here  consumed  by 
them  who  receive.  Again  even  his  request  is  combined  with 
praise  and  sympathy. 

For  when  he  had  said,  I  do  not  desire,  lest  he  should 
again  render  them  remiss,  he  adds, 

Ver.  18.  But  I  have  all  and  abound,  i.  e.  through  this  gift 
ye  have  filled  up  what  was  wanting,  which  would  make  them 
more  eager.     For  benefactors,  the  wiser  they  are,  the  more  do 

*  The  difterence  was  probably  less         '  The  Greek  is,  '  Ye  sent  to  me  unto 
marked  in  St.  Paul's  time  than  in  St.     the  needs.' 
Chrysostom's. 


172  Alms  a  sweet  sarniir  lo  God. 

Phil,  they  scek  gratitude  from  the  benefitted.  I  have  ail  things  and 
_J — •_  abound,  i.  c.  Ye  have  not  only  filled  up  what  was  deficient  in 
former  time,  but  ye  liave  <j;one  beyond.  Then  see  how  he  seals 
up  all,  lest  by  these  words  he  should  seem  to  accuse  them. 
For  after  he  had  said,  Not  because  I  desire  a  gift,  and  Noiv 
at  the  last;  and  had  shewn  that  their  deed  was  a  debt,  for  this 
is  meant  by,  /  have  all,  he  again  sheweth,  that  they  had  acted 
'«ifjtf^-  above  what  was  due,  and  saith,  /  have  all  and  abound*,  lam 
full.  I  say  not  this  at  hazard,  or  only  from  the  feeling  of 
my  mind,  but  why  ?  Having  received  of  Epaphroditus  the 
things  which  were  sent  from  you,  an  odour  of  a  sweet  smell ; 
a  sacrifice  acceptable,  well  pjleasing  to  Qod.  Lo,  whither  he 
hath  raised  their  gift;  not  I,  he  saith,  received,  but  God 
through  me.  Wherefore  though  I  be  not  in  need,  regard  it 
not,  for  God  had  no  need,  and  yet.  He  received  at  their 
hands  in  such  sort,  that  the  Holy  Scriptures  shnmk  not  from 
Gen.  8,  saying,  The  Lord  smelted  a  sweet  savour,  whieli  are  the 
words  of  one  who  was  pleased.  For  ye  know,  indeed  ye 
know,  how  our  soul  is  afi'ected  by  sweet  savours,  how  it  is 
pleased,  how  it  is  delighted.  The  Scriptures  therefore  shrunk 
not  from  applying  to  God  a  word  so  human,  and  so  lowly, 
that  it  might  shew  to  men  that  their  gifts  are  become  accept- 
able. For  not  the  fat,  not  the  smoke  made  them  acceptable, 
but  the  purpose  of  mind  which  offered  them.  Had  it  been 
otherwise,  Cain's  offering  too  had  been  received.  It  saith 
then,  that  He  is  even  pleased,  and  how  He  is  pleased.  For 
men  could  not  without  this  have  learned.  He  then.  Who  hath 
no  need,  saith  that  He  is  thus  pleased,  that  they  may  not 
become  remiss  by  the  absence  of  need.  And  afterward, 
when  they  had  no  care  for  other  virtues,  and  trusted  to  their 
offerings  alone,  behold,  how  again  he  sctteth  them  right  by 
Py  5Q  saying,  Will  I  eat  the  flesh  of  bulls,  or  drink  the  blood  of 
13.  goats.  This  Paul  also  saith.  Not  because  I  desire  a  gift. 
Ver.  19.  But  my  God  shall  supply  all  your  need,  accord- 
ing to  His  riches  in  glory,  by  Christ  Jesus. 
i^\  Behold  how  he  blesseth  them,  as  poor  men  do.  But  if  even 
Paul  blesseth  those  who  give,  much  more  let  us  not  be 
ashamed  to  do  this  when  we  receive.  Let  us  not  receive  as 
though  we  ourselves  had  need,  let  us  not  rejoice  on  our  own 
account,  but  on  that  of  the  givers.     Thus  we  too  who  receive 


»SV.  PauVs  prayer  for  temporal  thinga  a  condescension,  17 ii 

shall  have  a  reward,   if  we  reioice    for  their  sake.     Thus  Hom, 

we   shall  not  take  it  hardly,  when  men  do   not  give,  but '— 

rather  shall  grieve  for  their  sake.  So  shall  we  render  them 
more  zealous,  if  we  teach  them,  that  not  for  our  own 
sake  do  we  so  act ;  but  my  God  shall  supply  all  your 
need,  or  all  gi-ace,  or  all  joy^.  If  the  second  be  true, '  ;k;«e'>'. 
all  grace,  he  meaneth  not  only  the  alms,  which  are  of  earth,  '^'*^'**' 
but  every  excellency.  If  the  first,  all  your  need,  which  I 
think  too  should  rather  be  read,  this  is  what  he  means  to 
shew.  As  he  had  said  before,  ye  lacked  opportunity,  he  here 
maketh  an  addition,  as  he  doth  in  the  Epistle  to  the  Corin- 
thians, saying.  Now  He  that  ininistereth  seed  to  the  sower, ^  Cot. 9, 
both  minister  bread yor  your  /ood,  and  ynidtiply  your  seed 
sown,  and  increase  the /nuts  of  your  righteousness.  For  he 
blesseth  them,  that  they  may  abound,  and  have  wherewith  to 
sow.  He  blesseth  them  too,  not  simply  that  they  might 
abound,  but  according  to  His  riches,  so  that  this  too  is  done 
measuredly.  For  had  they  been  as  he  was,  so  truly  wise,  so 
crucified,  he  would  not  have  done  this ;  but  since  they  were 
men  that  were  handicraftsmen,  poor,  having  wives,  bringing 
up  children,  ruling  their  families,  and  who  had  given  these 
very  gifts  out  of  small  possessions,  and  had  certain  desires  of 
the  things  of  this  world,  he  blesseth  them  with  a  condescen- 
sion. For  it  is  not  unseemly  to  pray  for  sufficiency  and 
plenty  for  those  who  thus  use  them.  He  said  not.  May  He 
make  you  rich,  and  to  abound  greatly  ;  but  what  said  he  ? 
Supply  all  your  need,  so  that  ye  may  not  be  in  want,  but 
have  things  for  your  necessities.  Since  Christ  too,  when 
He  gave  us  a  form  of  prayer,  inserted  also  this  in  the  prayer, 
when  He  taught  us  to  say.  Give  us  this  day  our  daily  Matt.  6, 
bread. 

According  to  His  riches.  What  meaneth  this .''  Accord- 
ing to  His  free  gift,  i.  e.  It  is  easy  to  Him,  and  He 
hath  power  to  do  it  quickly  too.  And  since  I  have  spoken 
of  need,  he  addeth,  according  to  His  riches  in  glory  by 
Christ  Jesus,  that  they  may  not  think  that  he  will  drive 
them  into  straits.  So  shall  all  things  abound  to  you,  saith 
he,  that  you  may  have  them  to  His  glory;  or  he  meaneth 
this,  Ye  are  wanting  in  nothing ;  (for  it  is  written,  great  grace  Acts  4, 
was  upon  them  all,  neither  teas  there  any  that  lacked.)     Or, 


174  TjOve  slrc'tuiiheued  by  troubles  without. 

Phil,  he  is  persuading  them  to  do  all  things  lor  His  glory,  as  if  he 
■  '"  "    ■'  had  said,  that  ye  may  use  your  abundance  to  His  glory. 

Ver.  20.  N'ow  unto  Cod  and  our  Father  be  fjJoryfor  ever 
and  ever.  Ameu.  For  the  glory  of  which  he  speaks  belongs 
not  only  to  the  Son,  but  to  the  Father  too,  for  when  the  Son  is 
gloiified,  then  is  the  Father  also.  For  when  he  said,  This  is 
done  to  the  glory  of  Christ,  lest  any  one  should  suppose  that  it 
is  to  His  glory  alone,  he  continued,  Unto  God  and  our 
Father  be  (jlory,  that  glory  evidently  which  is  paid  to  the  Son. 

Ver.  21.  Sahfte  every  saint  in  Christ  Jesus. 

This  is  no  small  thing.  For  it  is  a  proof  of  great  good 
will,  to  salute  them  through  letters;  The  brethren  who  are 
ivith  me  salute  you.  And  yet  thou  saidst,  /  have  no  one 
like-minded,  who  will  naturally  care  for  your  state.  How 
then  sayest  thou  now,  The  brethren  which  are  with  me?  He 
either  saith,  The  brethren  which  are  with  me,  to  shew  that  he 
hath  no  one  like-minded  of  those  who  are  with  him,  (where 
he  doth  not  speak  of  those  in  the  city,  for  how  were  they 
constrained  to  undertake  the  affairs  of  the  Apostles.^)  or  that 
he  did  not  refuse  to  call  even  those  brethren. 

Ver.  22,  23.  All  the  saints  salute  you,  chiefly  they  that 
are  of  Cesar^s  household.  The  grace  of  our  Lord  Jesus 
Christ  be  with  you  all. 

He  elevated  them  and  strengthened  them,  by  shewing  that 
his  preaching  had  reached  even  to  the  king's  household. 
For  if  those  who  were  in  the  palace  despised  all  things  for 
the  sake  of  the  King  of  Heaven,  far  more  ought  they  to  do 
this.  And  this  too  was  a  proof  of  the  love  of  Paul,  that  he 
had  told  many  things  of  them,  and  said  great  things  of  them, 
whence  he  had  led  those  who  were  in  the  palace,  and  who 
had  never  seen  them,  to  desire  to  salute  them.  Especially 
great  was  his  love,  because  the  Saints  were  then  in  affliction  ; 
and  how.^  They  who  were  absent  from  each  other  were 
closely  conjoined  together,  and  they  who  were  afar  off 
saluted  each  other  as  if  they  were  near,  and  they  were  af- 
fected each  toward  other  as  toward  their  own  limbs.  For 
the  poor  man  also  was  disposed  toward  the  rich  even  as  the 
rich  toward  the  poor,  and  there  was  no  preeminence,  in  that 
'Jxai/'n-  they  were  all  equally  hated  and  cast  out^  and  that  ibr  the 
oiici.       same  cause.     For  as  captives  taken  from  divers  cities,  and 


Benefit  of  troubles.     Tfteir  nniversalitt/.  175 

brought    to   the   same  towns,   eagerly   embrace   each   other,   Hom. 
their  common  calamity  binding  them  together;  thus  too  at    ^^' 
that  time  they  had  great  love   one  toward  another,  the  com- 
munion of  their  afflictions  and  persecutions  uniting  them. 

For  affliction  is  an  unbroken  bond,  the  increase  of  love,  Moral. 
the  occasion  of  compunction  and  piety.     Hear  the  words  of    ^^) 
David,  It  is  good  /or  me  that  I  have  been  afflicted,  that  I^^.  119, 
might  learn  Thy  statutes.     And  again  another  prophet,  who '^' 
saith,   //  is  good  for  a  man  that  he  bear  the  yoke  in  his'L'am.s, 
youth.    And  again.  Blessed  is  the  man  ichom  Tliou  cliastenest,  Ps'.  94 
O  Lord.    And  another  who  saith,  Despise  not  the  chastening^'^- 
of  the  Lord.      If  thou  come  to  serve  the  Lord,  prepare  thyn.   '   ' 
soul  for  temptation.     And  Christ  also  said  to  His  disciples,  fj"''^"^" 
In  the  world  ye  shall  have  tribulation,  but  be  of  good  cheer. ^^hn 
And  again,  Ye  shall  u-eep  and  lament,  but  the  norld  shall \q%, 
rejoice.     And  again,  Strait  is  the  gate,  and.  narroia  is  the  Matt.  7, 
way.     Dost  thou  see  how  trilnilation  is  every  where  lauded,  ^'*' 
every  where  assumed  as  needful  for  us .?     For  if  in  the  con- 
tests of  the  world,  no  one  without  this  receiveth  the  crown, 
unless  he  fortify  himself  by  toil,  by  abstinence  from  delica- 
cies, by  living  according  to  rule,  by  watchings,  and  inmune- 
rable  other  things,  much  more  so  here.     For  whom  wilt  thou 
name  as  an  instance  ?     The  king .?    Not  even  he  liveth  a  life 
free  from  care,  but  one  burdened  with  much  tribulation  and 
anxiety.     For  look   not  to   his  diadem,  but   to   his  sea  of 
cares,  by  which  trouble  is  produced  for  him.     Nor  look  to 
his  purple  robe,  but  to  his  soul,  which  is  darker  than  that 
purple.     His  crown  doth  not  so  closely  bind  his  brow,  as 
care  doth  his  soul.     Nor  look  to  the  multitude  of  his  spear- 
men, but  to  the  multitude  of  his  disquietudes.     For  it  is  not 
possible  to  find  a  private  house  laden  with  so  many  cares  as 
a  king's  palace.     Violent  death  each  day  expected  in   the 
very  place,  a  vision  of  blood  is  seen  as  they  sit  down  to  eat 
and  drink.     Nor  can  we  say  how  oft  they  are  disturbed  in 
the  night  season,  and  leap  up,  haunted  with  visions.     And 
all  this  in  peace  ;  but  if  war  overtakes  them,  their  cares  are 
still  more  increased. 

What  then  can  be  more  piteous  than  such  a  life  as  this ! 
What  evils  have  they  from  those  that  are  their  own,  I  mean, 
those  who  are  under  their  power.     Nay,  and  of  a  truth  the 


176 


Calamities  thttt  hefel  Emperors. 


Phi  I,,  pavement  of  a  king's  house  is  always  full  of  blood,  the  blood 
liillHlof  his  own  relations.  But  if  ye  will,  I  will  relate  some 
instances,  and  ye  will  presently  know  that  so  it  is.  I  will 
chiefly  relate  those  of  older  date,  but  which  are  still  kept  in 
memory,  as  having  happened  in  our  own  time.  OneS  it  is 
said,  having  suspected  his  wife  of  adultery,  bound  her  naked 
upon  mules,  and  exposed  her  to  wild  beasts,  though  she  had 
already  been  the  mother  to  him  of  many  princes.  What  sort 
of  life,  think  ye,  could  that  man  have  li\ed  }  For  he  would 
not  have  broken  out  into  such  vengeance,  had  he  not  been 
deeply  affected  wdth  that  distress.  Moreover,  the  same  man 
slew  his  own  son  ^,  or  rather  his  brother  slew  himself,  together 
with  his  children,  but  he  is  also  reported  to  have  slain  his 
own  brother.  And  the  one  indeed  slew  himself,  when  seized 
by  a  rebel,  and  another  put  to  death  his  cousin,  his  colleague 
in  the  kingdom,  to  which  he  had  appointed  him.     Another' 


F  After  these  words  the  Greek  text 
is  disarranged,  and  irreconcileable  with 
itself  and  with  the  real  history.  Chry- 
sostom  seems  however  to  intend  to  say 
what  follows;  that  the  brother  of  Cris- 
pus,  i.  e.  Constantius  Augustus,  caused 
his  father's  brother,  Julius  Constantius, 
and  his'sons,  Dalmatius  and  Anniba- 
lianus,  to  be  put  to  death.  They  were 
in  fact  slain  by  the  soldiery,  and  as  some 
thought  at  the  instigation  of  Constan- 
tius Augustus,  son  of  Constantine.  He 
adds  afterwards,  that  his  brother  was 
taken  by  an  usurper,  and  killed  himself. 
Now  Constans  Augustus,  the  brother 
of  Constantius,  was  taken  by  the 
usurper  Magnentius,  or  rather  by  his 
generals,  and  slain,  but  no  writer  ex- 
cept Chrysostom  says  that  he  killed 
himself.  He  adds  that  Constantius 
slew  his  cousin.  This  was  Gallus, 
who  was  made  his  colleague  in  the  Em- 
pire by  Constantius,  and  put  to  death 
by  his  order,  A.D.  345.     Montf. 

(Tillemont  understands  this  other- 
wise, and  more  according  to  the  Greek, 
which  is  not  difficult  to  construe  as  it 
stands  ;  viz.  that  Constans  killed  him- 
self and  his  chihlren,  [if  he  had  any, 
which  does  not  otherwise  appear,]  when 
taken  by  Magnentius,  and  that  he 
[Constans']  caused  the  death  of  his 
brother  Constantine  the  younger.) 

h  Here  Chrysostom  relates  the 
violent  deaths  that  had  occurred  within 
memory  in    the    imperial    palace  ;    he 


goes,  however,  by  common  report,  which 
usually  varies  from  the  real  fact.  He 
mentions  the  events  without  the  names. 
There  is  no  doubt,  however,  that  the 
first  example  brought  forward  is  Con- 
stantine the  Great,  who  caused  his  son 
Crispus  to  be  put  to  death,  and  after- 
wards his  wife  Fausta.  Chrysostom 
says  he  exposed  her  to  wild  beasts, 
others  however  relate  that  she  was 
suftocated  by  his  order  in  a  hot  bath. 
Tillemont  gives  the  most  accurate  of  all 
the  accounts  of  this  affair.     Montf. 

'  As  for  what  Chrysostom  adds,  (as 
usual  without  names,)  of  the  wife  of 
one  of  the  Augusti  who  used  drugs  to 
cure  barrenness,  and  perished  together 
with  the  woman  who  supplied  the  drugs, 
also  of  another  Augustus  who  was 
poisoned,  and  whose  son  had  an  eye 
put  out,  and  another  who  perished  in 
some  horrible  manner,  I  have  not  yet 
been  able  to  find  out  to  whom  it  applies. 
But  what  follows,  of  one  burnt  among 
beams  and  horses  and  all  sorts  of 
things,  relates  to  Valens,  who  after 
his  defeat  at  Hadrianople  retired  to  a 
house,  and  was  burnt  to  ashes  with  it. 
The  reigning  Emperor  was  Arcadius, 
with  respect  to  whom  the  history  of 
that  age  attests  the  truth  of  his  words. 
Monf/. 

Tillemont  understands  the  one  poi- 
soned to  be  Jovian,  and  says  that  his 
son  Varroniaiius  was  treated  as  here 
mentioned,  and  afterwards  put  to  death  ; 


Miseries  of  Royalty.  177 

saw  his  wife  destroyed  by  medicines  ^,  for  when  she  bore  not,  Hom. 

a  wretched  and  miserable  woman  (for  snch  indeed  she  was \- 

who  Ihonght  to  give  the  gift  of  God  by  her  own  wisdom) 
gave  her  medicines,  and  destroyed  the  qneen,  and  herself 
perished  with  her.  Another  again,  after  this  ^,  was  destroyed 
b}^  noxious  drugs,  and  his  cup  was  to  him  no  longer  drink, 
but  death.  And  his  son  too  had  an  eye  put  out,  from  fear 
of  what  was  to  follow,  thougli  he  had  done  no  wrong.  It  is 
not  befitting  to  mention  how  another  ended  his  life  miserably. 
And  after  them,  one  was  burnt,  like  some  miserable  wretch, 
amongst  horses,  and  beams,  and  all  sorts  of  things,  and 
left  his  wife  in  widovvhood.  For  it  is  not  possible  to 
relate  the  woes  which  he  was  compelled  to  undergo  in  his 
lifetime,  when  he  rose  up  in  revolt.  And  hath  not  he  who 
now  rules,  from  the  time  he  received  the  crown,  been  in  toil, 
in  danger,  in  grief,  in  dejection,  in  misfortune,  exposed  to 
conspiracies  ?  Such  is  not  the  kingdom  of  heaven,  but  after 
it  is  received,  there  is  peace,  life,  joy,  delight.  But  as  I 
said,  life  cannot  be  without  pain.  For  if  in  the  affairs  of 
this  world,  he  who  is  accounted  most  happy,  if  the  king  is 
burdened  with  so  many  misfortunes,  what  thinkest  thou 
must  be  true  of  private  life  ?  I  cannot  say  how  many  other 
evils  there  are  !  How  many  stories  have  ofttimes  been  formed 
on  these  subjects  !  For  neai'ly  all  the  tragedies  of  the  stage, 
as  well  as  stories,  have  kings  for  their  subjects.  For  most  of 
these  stories  are  fonned  from  true  incidents,  for  it  is  thus  they 
please.  As  for  example,  Thyestes'  banquet,  and  the  destruc- 
tion of  all  tliat  family  by  their  misfortunes. 

These  things  we  know  from  the  writers '  that  are  without :  (6) 
but  if  ye  will,  1  will  adduce  instances  from  the  Scripture  too. 
Saul  was  the  first  king,  and  ye  know  how  he  perished,  after 
experiencing  numberless  ills.  After  him,  David,  Solomon, 
Abia,  Hezekiah,  Josiah,  in  like  sort.  For  it  is  not  possible, 
without  affliction  and  toil,  and  without  dejection  of  mind,  to 
pass  through  the  present  life.  But  let  us  be  cast  down  in 
mind,  not  for  such  things  as  these,  for  which  kings  grieve, 
but  for  those  things,  whence  we  (thus)  have  great  gain.     For^  Cor. 

7,  10. 

and  so   Montf.  in   his   Introduction   to         ^  al.  his  successor. 
St.    Chrj's.    'ad    Viduam    Juniorem,'         '   The  civil  historians. 
t.  i.  p.  337. 

N 


178  QrieJ  fur  shi  tends  to  joy. 

Pnii,.  godly  sorrow  worketh  repentance  vnto  salvation,  not  to  he 
- — - — -repented  of.  On  account  of  these  things  we  should  be 
grieved,  for  these  things  we  should  be  pained,  for  these 
things  we  should  be  pricked  at  heart;  thus  was  Paul  grieved 
2  Cor.  (q^  sinners,  thus  did  he  weep.  For  out  of  much  affliction 
and  anrjuish  of  heart  I  wrote  unto  you  in  many  tears.  For 
when  he  had  no  cause  of  grief  on  his  own  account,  he  did  so 
on  account  of  others,  or  rather  he  accounted  those  things  too 
to  be  his  own,  at  least  as  far  as  grief  went.  Others  were 
offended,  and  he  burned ;  others  were  weak,  and  he  was 
weak ;  such  grief  as  this  is  good,  is  superior  to  all  worldly 
joy.  Him  who  so  grieves  I  prefer  to  all  men,  or  rather 
the  Lord  Himself  pronounces  them  blessed,  who  so  grieve, 
who  are  kindly  afFectioned  one  toward  another.  I  do 
not  so  much  admire  him  in  dangers,  or  rather  I  do  not 
admire  him  less  for  the  dangers  by  which  he  died  daily,  yet 
this  still  more  captivates  me.  For  it  came  of  a  soul  devoted 
to  God,  and  full  of  affection  :  from  the  love  which  Christ 
Himself  seeketh  :  from  a  brotherly  and  a  fatherly  sympathy, 
or  rather,  of  one  greater  than  both  these.  Thus  we  should 
be  affected,  thus  weep  ;  such  tears  as  these  are  full  of  great 
delight;  such  grief  as  this  is  the  ground  of  joy. 

And  say  not  to  me:  What  do  they  for  whom  I  grieve 
gain  by  my  so  doing?  Though  we  no  way  profit  them  for 
whom  we  grieve,  at  all  events  we  shall  profit  ourselves.  For 
he  who  grieveth  thus  on  account  of  others,  much  more  will 
so  do  for  himself;  he  who  thus  wet'pcth  for  the  sins  of  others, 
will  not  pass  by  his  own  sins  unwept,  or  rather,  he  will  not 
quickly  sin.  But  this  is  dreadful,  that  when  we  are  ordered 
so  to  grieve  for  them  that  sin,  we  do  not  even  exhibit  any 
repentance  for  our  own  sins,  but  when  sinning  remain  with- 
out feeling,  and  have  care  for  and  take  account  of  any 
thing,  rather  than  our  own  sins.  For  this  cause  we  rejoice 
with  a  worthless  joy,  which  is  the  joy  of  the  world,  and 
straightway  quenched,  and  which  bearelh  griefs  innumerable. 
Let  us  then  grieve  with  grief  which  is  the  mollier  of  joy,  and 
let  us  not  rejoice  with  joy  which  beareth  grief.  Let  us  shed 
tears  which  are  the  seeds  of  great  joy,  and  not  laugh  with 
that  laughter,  which  beareth  the  gnashing  of  teeth  for  us. 
Let  us  be  afflicted  with   affliction,  from   which   springs  up 


Present  ease  not  the  way  to  Heaven.  179 

ease,  and  let  us  not  seek  luxury,  whence  great  affliction  and  Hom. 

pain  is  born.     Let  us  labour  a  little  time  upon  the  earth,  that '- 

we  may  have  continual  enjoyment  in  heaven.  Let  us  afflict 
oui'selves  in  this  transitory  life,  that  we  may  attain  rest  in 
that  which  is  endless.  Let  ns  not  be  remiss  in  this  short  life, 
lest  we  groan  in  that  which  is  endless. 

See  ye  not  how  many  are  here  in  affliction  for  the  sake  of 
worldly  things?  Suppose  thyself  one  of  them,  and  bear  thy 
affliction  and  thy  pain,  feeding  on  the  hope  of  things  to 
come.  Thou  art  not  better  than  Paul  or  Peter,  who  never 
obtained  rest,  who  passed  all  their  life  in  hunger  and  thirst 
and  nakedness.  If  thou  wouldest  attain  the  same  things  with 
them,  why  journeyest  thou  along  a  contrary  road  ?  If  thou 
wouldest  arrive  at  that  City,  of  which  they  have  been  deemed 
worthy,  walk  along  the  path  which  leadeth  thither.  The 
way  of  ease  leadeth  not  thither,  but  that  of  affliction.  The 
former  is  broad,  the  latter  is  narrow;  along  this  let  us  walk, 
that  we  may  attain  eternal  life  in  Christ  Jesus  our  Lord, 
with  Whom,  to  the  Father,  together  with  the  Holy  Ghost,  be 
honour,  might,  power,  now  and  ever,  and  world  without  end. 
Amen. 


N  a 


HOMILIES 

OF 

S.   JOHN    CHKYSOSTOM, 

ARCHBISHOP  OF  CONSTANTINOPLE, 

ON 

THE    EPISTLE    OF    S.    PAUL    THE    APOSTLE 

TO  THE 

COLOSSIANS. 


HOMILY    I. 

Col.  i.  1,  2. 

Paul,  an  apostle  of  Jesus  Christ  by  the  will  of  Ood,  and 
Timotheus  our  brother,  to  the  saints  and  faithful  brethren 
in  Christ  which  are  at  Colosse :  Orace  be  unto  you,  and 
peace,  from  Ood  our  Father  and  the  Lord  Jesus  Christ. 

Holy  indeed  are  all  the  Epistles  of  Paul :  but  somewhat 
more  those  which  he  sent  after  he  was  in  bonds :  those, 
for  instance,  to  the  Ephesians  and  Philemon :  that  to  Timothy, 
that  to  the  Philippians,  and  the  one  before  us :  for  this  also 
was  sent  after  he  was  a  prisoner,  since  he  writes  in  it  thus : 
for  which  I  am  also  in  bonds :  that  I  may  make  it  manifest  Col.  4 
as  I  ought  to  speak.  But  this  Epistle  appears  to  have  been  ^*  ^" 
written  after  that  to  the  Romans.  For  the  one  to  the 
Romans  he  wrote  before  he  had  seen  them,  but  this  Epistle, 
after ;  and  near  upon  the  close  of  his  preaching  \     And  it  is 

»  Ed.  Par.  suspects  that  a  sentence  lemon  as  written  in  imprisonment,  and 
is  lost  here,  but  without  reason,  as  he  consequently  later  than  that  to  the 
had  just  mentioned  the  Epistle  to  Phi-     Romans. 


182  Thin  Epislle  u  riiien  in  bnprisonment. 

CoLos.  evident  from  hence;  lliat  in  the  Epistle  to  Philemon  he  says, 

yjr.  9. '  -^^"^i?  ^uch  an  one  as  Paul  the  aged,  and  makes  request  for 

Onesimus ;    but  in  this  he  sends  Oncsimus  himself,  as  he  says, 

Co\.A,9.  With  Onesimus  the  faithful  and  beloved  brother:    calling 

him  faithful,  and  beloved,  and  brother.     Wherefore  also  he 

1,23.     boldly  says  in  this  Epistle,  yVow  the  hope  of  the  Gospel 

which   ye   have   heard,   and  ivhich  was  preached  to  every 

creature  which   is  under  heaven.      For  it   had   now   been 

*«Sex  preached  for  a  long  time.     I  think  then'  that  the  Epistle 

Ed"p     *^°  Timothy  was  written  after  this;    and  when  he  was  now 

cut  Edd.  come  to  the  very  end   of  his  life,  for  there   he   says,  for 

I  am  now  ready  to  be  offered;  this  is  later'' however  than 

that  to  the  Philippians,  for  in  that  Epistle  he  appears  to  be 

entering  upon  his  imprisonment  at  Rome. 

3  «-Xia,        But  why  do  I  say  that  these  Epistles  have  some  advantage' 

x*'*-      over   the   rest.^     In   this   respect,   because  he    writes  them 

while  in  bonds;  as  if  a  champion  were  to  write  in  the  midst  of 

carnage  and  victory ' ;  so  also  in  truth  did  he.     For  himself 

too  was  aware  that  this  was  a  great  thing,  for  writing  to 

ver.  10.  Philemon    he  saith,    Whom  I  have  beyoiien   in  my  bonds. 

•■'a(r;^^ax- And  tliis  lic  Said,  that  we  should  not  be  dispirited^  when 

fretfuf^"^  adversity,  but  even  rejoice.     At  this  place  was  Philemon 

repin-     with    these    (Colossians).     For   in   the    Epistle   to  him   he 

C(fl.  4    saith.  And  to  Archippus  our  felloiv-soldier ;  and  in  this,  Say  to 

17.         Archippus.    This  man  seems  to  me  to  have  been  charged  with 

some  office  in  the  Church. 

But  he  had  neither  seen  these  people,  nor  the  Romans, 

nor  the   Hebrews,  when   he  wrote   to  them.     That  this   is 

true  of  the  latter,  he  shews  in  many  places ;    with  regard 

Col.  2,    to  the  Colossians,  hear  him  saying,  And  as  many  as  have 

^'  ■'^-       not  seen  my  face  in    the  Jlesh  :    and  again,   Though   I  be 

absent  in  the  flesh,  yet  am  I  with  you  in  the  spirit.     So 

great  a  thing  did  he  know  his  presence  every  where  to  be. 

And  always,   oven  though  he  be  absent,  he  makes  himself 

^iauriv   prcscut^.     So,  wlicu  lie  punishes  the   fornicator,  look  how 

|^<Vt««  jjg  places  himself  on  the  tribunal ;    for,  he  saith,  /  verily 
I  Cor.  r  ?    ./      J  -f  .^ 

6,3, 

''  x^ifffivTi^a.  Lit.  '  older.'    The  .ar-  after  longer  imprisonment.)' 
gument  allows  no  other  sense.     It  may         "=  lit.     '  while      raising      trophies.' 

mean  '  written   at  a  greater  age,'  or  Downes      most      coldly      conjectures 

'  of  higher   honour,   (hecausc    written  '  having  raised.' 


All  blessings  from  Christ.  Man  nothing  but  by  the  Spirit.  183 

as  absent  in  body,  but  present  in  spirit,  have  judged  already  Hom. 
as  though  I  were  present:  and  again,  I  will  come  to  you, 


and  will  know  not  the  speech  of  them   which  are  puffed  4^  19.' 

up,  but  the  power :    and  again,  Not  only  when  I  ampresenf^ 

with  you,  but  much  more  when  I  am  absent.  Philipp. 

2  12. 
Paul  an  Apostle  of  Jesus  Christ  by  the  will  of  God.  ' 

It  were  well  also  to  say,  what  from  considering  this 
Epistle  we  have  found  its  argument "  to  be.  What  then  is 
it  ?  They  used  to  approach '  God  through  angels ;  they  held 
many  Jewish  and  Grecian  observances.  These  things  then 
he  is  coiTecting.  Wherefore  in  the  very  outset  he  says, 
By  the  will  of  God.  So  here  again  he  hath  used  the  ex- 
pression by  s.  And  Timothy  the  brother,  he  saith ;  of  course 
then  he  too  was  an  Apostle,  and  probably  also  known  to 
them.  To  the  saints  which  are  at  Colosse.  This  was  a  city 
of  Phrygia,  as  is  plain  from  Laodicea's  being  near  to  it. 
And  faithful  brethren  in  Christ.  Whence,  saith  he,  art  Col.  4, 
thou  made  a  saint?  Tell  me.  Whence  art  thou  called  faith-  * 
ful  ?  Is  it  not  because  thou  wert  sanctified  by  the  death  of 
Christ  ?  Is  it  not  because  thou  hast  faith  in  Christ  ?  Whence 
art  thou  made  a  brother  ?  for  neither  in  deed,  nor  in  word, 
nor  in  attainment  didst  thou  shew  thyself  faithful.  Tell  me, 
whence  is  it  that  thou  hast  been  entrusted  with  so  great 
mysteries  ?  Is  it  not  because  '  of  Christ  ?  1  s,^xg/- 

Grace    be   unto   you  and  peace  from    God  our   Father.  "'"'"• 
Whence  cometh  grace  to  you  .-^    Whence  peace  ?    From  God, 
saith  he,  our  Father.     Although  he  useth  not  in  this  place 
the  name  of  Christ. 

I  will  ask  those  who  speak  disparagingly  of  the  Spirit, 
Whence  is  God  the  Father  of  servants  ?  Who  wrought  these 
mighty  achievements  ?  Who  made  thee  a  saint }  Who  faith- 
ful? Who  a  son  of  God  ?  He  who  made  thee  worthy  to  be 
trusted^,  the  Same  is  also  the  cause  of  thy  being  entrusted ^«l"'^'»'- 
with  all. 


^  These  words  are  from  Gal.  4,  19.  "  thought  to  approach." 

but  the  real  citation  is  that  given  in  the  %  to  S;a,  here  used  with  the  genitive, 

margin.  He  mentions  it  as  applied  to  the  will 

"^  urohffit.    here   perhaps    "  ground-  of  the  Father,  and  consequently  not,  as 

work,"  or  "  occasion."  some  supposed,  proving  an  inferiority  in 

f  ngixrijytfvra,  v.  Hom.  ii.  §.  i.  Sav.  the  Son. 


in  marg.  and  one  Ms.  Tr^oaiytaSmi  uatro, 


184     Christians  why  called  Faithful.     Encouragement. 

CoLos.  For  we  are  called  faithful,  not  only  because  we  have 
— ^-^ — ^' faith,  but  also  because  we  are  entrusted  of  God  with  mys- 
teries which  not  even  the  angt-ls  knew  before  us.  However, 
to  Paul  it  was  indifferent  whether  or  not  to  put  it  thus. 

Ver.  3.  We  give  thaiiks  to  God*",  the  Father  of  our  Lord 
Jesus  Christ. 

He  seems  to  me  to  refer  every  thing  to  the  Father,  that  he 
may  not  at  once  lay  before  them  what  he  has  to  say '. 

Praying  always  for  you. 

He  shews  his  love,  not  by  giving  thanks  only,  but  also  by 
continual  prayer,  in  seeing  that  those  whom  he  did  not  see, 
he  had  continually  within  himself. 

Ver.  4.   \_Since  we  heard  of  your  faith  in  Christ  Jesus. 

A  little  above  he  said,  our  Lord,  here  he  adds,  Christ 

Jesus.    '  He,'  saith  he, '  is  Lord,  not  they  that  are  the  servants 

of  Jesus  Christ.'    These  names  are  the  symbols  of  His  benefit 

Matt.  1,  to  us,  for  LLe,\i  means,  shall  save  LLis  people  from  their  sins.]  ^ 

Ver.  4.  Since  we  heard  of  your  faith  in  Christ  Jesus,  and 
of  the  love  which  ye  have  to  all  the  saints. 

Already  he  conciliates  them.  It  was  Epaphroditus '  who 
brought  him  this  account.  But  he  sends  the  Epistle  by 
Tychicus,  retaining  Epaphroditus  with  himself.  And  of  the 
love,  he  saith,  which  ye  have  to  all  the  saints,  not  to  this  one 
and  that :  of  course  then  to  us  also. 

Ver.  5.  For  the  hope  irhich  is  laid  up  for  you  in  heaven. 

He  speaks  of  the  good  things  to  come.  This  is  ^\4th  a  view 
to  their  temptations,  that  they  should  not  seek  their  rest 
here.  For  lest  any  should  say,  '  And  where  is  the  good  of 
their  love  to  the  Saints,  if  they  themselves  are  in  affliction  ?' 
he  says,  '  We  rejoice  that  ye  are  securing  for  yourselves  a 
'"'2'"^* noble  reception'  in  heaven.'  For  the  hope,  he  ssdth,  which 
nTri.  is  laid  up.  He  shews  its  secureness.  Whereof  ye  heard  before 
in  the  word  of  truth.  Here  the  expression  is  as  if  he  would 
chide  them,  as  having  changed  from  it  when  they  had  long 
held  it. 

h  rec.  text  inserts' and/ (*a<  for  Ti}),)  ■*  Savile  includes  this  paragraph  in 

but  with  the  same  sense.  brackets,    and   so    Ed.    Par.    as    it    is 

*  Savil.    tr^offTifiyat.    Mar.    rgaiTTJJva*.  not  in  some  Mss.  and  Versions,  and 

Ben.  Ed.  2.  a-jar/^Eva/.     Either  of  the  is  thought  not  to  fit  in  well ;    but  they 

latter     makes    good    sense,    and,    as  have  missed  the  sense. 

'  at  once'  is  emphatic  by  position,  such  '  Called  Epaphras  in  the  text,  c.  1, 

must  be  the  meaning.  7.  and  c.  4,  12. 


Cerlaiuiy  and  progress  of  llie  Truth.  185 

IVhereof,  saith  he,  ye  heard  before  in  the  nord  of  the  truth   Hom. 

of  the  Gospel.     Also,  he  bears  witness  to   the  trutli  of  the  — 

word.     With  good  reason,  for  in  it  there  is  nothing  false. 

Of  the  Gospel.     He  doth  not  say,  '  of  the  preaching','  but'  Kn^iy- 
he  calleth  it  the  Gospel,  continually  reminding  them  of  God's'""''*** 
benefits",  and  having  first  praised  them,  he  next  reminds 
them  of  these. 

Ver.  6.  Which  is  come  unto  you,  as  it  is  also  in  all  the 
world. 

He   now    gives   them   credit^.      Is   come,   he   said   meta--;c«?''C«- 
phorically.     He  means,  it  did  not  come  and  go  away,  but'^"' 
that  it  remained,  and  was  there.     Then  because  to  the  many 
the  strongest  confirmation  of  doctrines  is  that  they  hold  them 
in  common  with  many,  he  therefore  added,  As  also  it  is  in  all 
the  world. 

It  is  present,  he  says,  every  where,  every  where  victorious^, 3  K^arti 
every  where  established  *.  *  »W»)*« 

And  is  fruitful,  and  increasing",  as  it  is  also  among  you. 

Fruitful.  In  works.  Increasing.  By  the  accession  of  many, 
by  becoming  firmer ;  for  plants  then  begin  to  thicken  when 
they  have  become  firm. 

As  also  among  you. 

He  first  gains  the  hearer  by  his  praises,  so  that  even  though 
disinclined,  he  may  not  refuse  to  hear  him. 

Since  the  day  ye  heard  it. 

Marvellous  !    that  ye  quickly  came  unto  it^  and  believed,  ^«■^««■«'a.- 
And  straightway,  from  the  very  first,  shewed  forth  its  fruits.    ^'''** 

Since  the  day  ye  heard  it,  and  knew  the  grace  of  God 
in  truth. 

Not  in  word,  saith  he,  nor  in  deceit,  but  in  very  deeds. 
Either  then  this  is  what  he  means  by  fruitful,  or  else,  the 
signs  and  wonders.  So  that  as  soon  as  ye  received  it,  so 
soon  ye  knew  the  grace  of  God.  What  then  forthwith  gave 
proofs  of  its  inherent  virtue^,  is  it  not  a  hard  thing  that  that'' «''«"*» 
should  now  be  disbelieved  ?  "'«(«"v. 

Ver.  7.  As  ye  also  learned  of  Epaphras  our  beloved  felloic- 
servant. 

™  The  passage  just  above  in  brack-     {xa.)  av^avofitvov ,)  but   it  is   in  some  of 
ets  may  have  been  for  the  sake  of  this,     the  oldest  Mss. 
"  Hee.  text  omits  '  and  incrcasins,' 


186      Spiritual  love  compared  with  earthly  friendship. 

CoLos.      He,  it  is  probable,  had  preached  there.     Ye  learned  the 
^'^•^-  Gospel.     Then  to  shew  the  trustworthiness  of  the  man,  he 
says,  our  fellow  servant. 

Who  is  for  you  a  faithful   minister   of  Christ;      Who 
also  declared  unto  us  your  love  in  the  Spirit. 

Doubt  not,  he  saith,  of  llie  hope  which  is  to  come :  ye 
see    that   the  world   is   being    converted.     And    what   need 
to  allege  the  cases  of  others  ?    what  happened  in  your  own 
•  !r«»-T«,  is  even  independently  a  sufficient  ground  for  belief;    for, 
2 or  per- ye  knew  the  grace  of  God  in  truth:  that  is,  in  works^.     So 
'^facts.'  that  these  two  things,  viz.  the  belief  of  all,  and  your  own 
too,  confirm   the   things  that   are  to   come.     Nor    was   the 
fact  one  thing,  and  what  Epaphras  said,  another.      Who  is, 
saith  he,  faithful,  that  is,  true.     But  how,  for  you  a  min- 
ister ?    In  that  he  had  gone   to  him,  and  declared  to  us, 
saith  he,  your  love  in  the  Spirit,  that  is,  the  spiritual  love 
ye  bear  us.     But  if  this  man  be  the  minister  of  Christ; 
3  ,j4,.    how    say  ye,   that  ye    are  brought   unto   God''  by  angels  ? 
dyi<r^<ti.  i^fio  also  declared  unto  us,  saith  he,  your  love  in  the  Spirit. 


see 


183,       For  this  love  is  wonderful  and  stedfast;    all  other  has  but 
note  f.    ^^  name.     And   there  are  such  as   are  not  of  this   kind, 
but  such  is  not  friendship,  wherefore   also  it  is  easily  dis- 
solved. 
(g\         There  are  many  causes"  which  produce  friendship;  atpre- 
Mo HAL.  sent  we  will  pass  over  those  which  are  infamous,  (for  none 
ollu      ^^^^  ^^^  ^^^  objection  against  us  in  their  favour,  seeing  they 
are  evil.)     But  let  us,  if  you  will,  review  tho^e  which  are 
5  ^t/a-ixiy  natural,  and  those  who  arise  out  of  the  relations  of  life ^.  Now 
*"'  ^t'    of  the  social  sort  art  these,  for  instance ;  one  receives  a  kind- 
ness,   or  inherits  a  friend  from  forefathers,  or  has  been  a 
companion  at  table  or  in  travel :  or  is  neighbour  to  another, 
(and  these  are  virtuous;)  or  is  of  the  same  trade,  which  last 
however  is  not  sincere  ;  for  it  is  attended  by  a  certain  emula- 
tion and  envy.     But  the  natural  are  such  as  that  of  father  to 
son,  son  to  father,  brother  to  brother,  grandfather  to  descend- 
ant, mother  to  children,  and  if  you  like  let  us  add  also  that  of 
wife  to  husband ;   for  all  matrimonial  attachments  are  also  of 
this  life,  and  earthly.  Now  these  latter  appear  stronger  than  the 
former:   appear,  I  said,  because  often  they  are  surpassed  by 
them.  For  friends  have  at  times  appeared  more  kindly  disposed 


Christian  love  independenl  of  circumstances.         187 

than  brothers,  or  than   sons  toward  fathers;  and  when   he  Hom. 

whom  a  man  hath  begotten  would  not  succour  him  ;  one  who '■ — 

knew  him  not  has  stood  by  him,  and  done  so.  But  the  spi- 
ritual love  is  higher  than  all,  as  it  were  some  queen  ruling 
her  subjects';  and  in  her  form  is  bright:  for  not  as  the  other, ' xjar««- 
hath  she  ought  of  earth  for  her  parent;  neither  habitual  inter- ^*^'^'*"' 
course,  nor  benefits,  nor  nature,  nor  time  ;  but  she  descendeth 
from  abov^e,  out  of  heaven.  And  why  wonderest  thou  that 
she  needeth  no  benefits  in  order  that  she  should  subsist, 
seeing  that  neither  by  injuries  is  she  overthrown  ? 

Now  that  this  love  is  greater  than  the  other,  hear  Paul  Rom,  9, 
saying ;    /  could  wish  that   myself  were   anathema  from, 
Christ  for  my  brethren.     What  father  would  have  thus  wished 
himself  in  misery?     And  again,  To  depart,  and  to  be  with Fhil.  i, 
Christ  is  far  better;  nevertheless  to  abide  in  thejiesh  is  more  ^'  ^  ' 
needful  for  you.     What  mother  would  have  chosen  so   to 
speak,  regardless  of  herself.?  And  again  hear  him  saying,  For  l  Thess. 
beiny  bereaved  of  you  for  a  short  time,  in  presence,  not  in  ' 
heart.     And  here  indeed  [in  the  world],  when  a  father  hath 
been  insulted,  he  withdraws  his  love ;  not  so  however  there, 
but  he  went  to  those  who  stoned  him,  seeking  to  do  them 
good.     For  nothing,  nothing  is  so  strong  as  the  bond  of  the 
Spirit.     For  he,  who  became  a  friend  from  receiving  benefits, 
will,  should  these  be  discontinued,  become  an  enemy;    he 
whom  habitual  intercourse  made  inseparable,  will,  when  the 
habit  is  broken  through,  let  his  friendship  become  extinct 
again  ;    a  Avife  again,  should  a  broil  have  taken  place,  will 
leave  her  husband,  and  withdraw  affection.     The  son,  when 
he  sees  his  father  living  to  a  great  age,  is  dissatisfied.    But  in 
case  of  spiritual  love  there  is  nothing  of  this.     For  by  none 
of  these  things  can  it  be  dissolved;  seeing  it  is  not  composed 
out  of  them.     Neither  time,  nor  length  of  journey,  nor  ill 
usage,  nor  being  evil  spoken  of,  nor  anger,  nor  insult,  nor  any 
other  thing,  make  inroads  upon  it,  nor  have  the  power  of 
dissolving  it.     And  that  thou  mayest  know  this;  Moses  was  Ex.  17, 
stoned,  and  yet  he  made  entreaty   for  them.     What  father^* 
would  have  done  this  for  one  that  stoned  him,  and  would 
not  rather  have  stoned  him  too  to  death  ? 

Let  us  then  follow  after  these  friendships  which  are  of  the 
Spirit,  for  they  are  strong,  and  hard  to  be  dissolved,  and  not  those 


188  Belter  to  feast  the  poor  than  the  rich. 

CoLos.  vvhicli  aiise  Aoni  the  tabic,  lor  tliesc  wc  arc  forbidden 
— '—^  to  carry  in  'J'hithcr.  For  hear  Clirist  saying  i"  the 
Luke  Gospel,  Call  not  thy  friends  nor  thy  neighbours,  if  thou 
'^' '^*  makest  a  feast,  but  the  lame,  the  maimed.  With  reason: 
for  great  is  the  recompense  for  these.  But  thou  canst 
not,  nor  endurest  to  feast  with  lame  and  blind,  but 
thinkcst  it  grievous  and  offensive,  and  refusest.  Now  it 
were  indeed  best  that  thou  shouldest  not  refuse,  however  it 
is  not  necessary  to  do  it.  If  thou  seatest  them  not  with  thee, 
send  to  them  of  the  dishes  on  thy  own  table.  For  he  that 
inviteth  his  friends,  hath  done  no  great  thing:  for  he  hath 
received  his  recompense  here.  But  he  that  called  the 
maimed,  and  poor,  hath  God  for  his  Debtor.  Let  us  then  not 
repine  when  we  receive  not  a  reward  here,  but  when  we  do 
receive  here;  for  we  shall  have  nothing  more  to  receive  There. 
In  like  manner,  if  man  recompense,  God  recompenseth  not; 
if  man  recompense  not,  then  God  will  recompense.  Let  us 
then  not  seek  those  out  for  our  benefits,  who  have  it  in  their 
power  to  requite  us  again,  nor  bestow  our  favours  on  them 
with  such  an  expectation:  this  were  a  cold  thought.  If 
thou  invite  a  friend,  the  obligation  is  but  till  evening ;  and 
therefore  the  friendship  is  sooner  spent  than  is  the  cost,  or 
the  minutes  of  the  feast.  But  if  thou  call  the  poor  and  the 
maimed,  never  shall  the  obligation  be  lost,  for  God,  Who 
remeinbereth  ever,  and  never  forgetteth,  thou  hast  even  Him 
^^«  for  thy  Debtor.  What  squeamishness  '  is  this,  pray,  that  thou 
canst  not  sit  down  in  company  with  the  poor  ?  What  sayest 
thou.''  He  is  unclean  and  filthy  ?  Then  wash  him,  and  lead 
him  to  thy  table.  But  he  hath  filthy  garments.''  Then  change 
(4)  them,  and  give  him  clean  apparel.  Seest  thou  not  how 
great  the  gain  is  ?  Christ  cometh  imto  thee  through  him, 
and  dost  thou  make  petty  calculations  of  such  things  .?  When 
thou  art  inviting  the  King  to  thy  table,  dost  thou  fear  because 
of  such  things  as  these  ? 

Let  us  su])pose  two  tables,  and  let  one  be  filled  with  those, 
and  have  the  blind,  the  halt,  the  maimed  in  hand  or  leg,  the 
barefoot,  tln)so  clad  with  but  one  scanty  coat,  and  that  worn 
out:  but  let  the  other  have  grandees,  generals,  governors, 
great  officers,  arrayed  in  costly  robes,  and  fine  lawn,  belled 
with  golden  girdles.     Again,  here  at  the  table  of  the  poor  let 


»tiai 


Ttvo  tables.     Christ  sits  uith  the  Poor.  189 

there  be  neither  silver,  nor  store  of  wine,  but  just  enough  to  Hom. 
refresh  and  gladden,  and  let  the  drinking  cups  and  the  rest- — '— 
of  the  vessels  be  made  from  glass  only ;  but  there,  at  the  table 
of  the  rich,  let  all  the  vessels  be  of  silver  and  gold,  [and  the 
semicircular  table  %  not  such  as  one  can  lift,  but  as  two  young 
men  can  with  difficulty  move,]  and  let  there  be  a  gilded  bowl 
of  half  a  talent  weight,  so  that  two  young  men  can  scarcely 
move  it',  and  the  wine-jars  lie  in  order,  glittering  far  beyond '  '•  ^* 
the  silver  with  gold,  and  let  the  semicircle"  be  smoothly  laid  full. 
all  over  with  soft  drapery.  Here,  again,  let  there  be  many 
servants,  in  garments  not  less  ornamented  than  those  of  the 
guests,  and  bravely  apparelled,  and  wearing  loose  trowsers, 
beauteous  to  look  upon,  in  the  very  flower  of  life,  plump, 
and  well  conditioned  ;  but  there  let  there  be  only  two  servants 
disdaining  all  that  proud  vanity.  And  let  those  have  costly 
meats,  but  these  only  enough  to  appease  hunger,  and  inspire 
cheerfulness.  Have  I  said  enough  ?  and  are  both  tables 
laid  out  with  sufficient  minuteness.?  Is  any  thing  wanting? 
I  think  not.  For  I  have  gone  over  the  guests,  and  the 
costliness  both  of  the  vessels,  and  of  the  linen",  and  the 
meats.  However,  if  we  should  have  omitted  aught,  we  shall 
discover  it  as  we  proceed  with  our  argument. 

Come  then,  now  that  we  have  correctly  drawn  each  table 
in  its  proper  outline,  let  us  see  at  which  ye  will  seat  your- 
selves, for  I  for  my  part  am  going  to  that  of  the  blind,  and 
the  lame,  but  probably  the  more  part  of  you  will  choose  the 
other,  that  of  the  generals,  that  is  so  gay  and  splendid. 
Let  us  then  see  which  of  them  doth  more  abound  in  pleasure ; 
for  as  yet  let  us  not  examine  into  the  things  of  hereafter, 
seeing  that  in  those  at  least  this  of  mine  hath  the  supe- 
riority. Wherefore  ?  Because  this  one  hath  Christ  sitting 
down  at  it,  the  other  men,  this  hath  the  Master,  that 
the  servants.  But  say  we  nothing  of  these  things  as 
yet ;  but  let  us  see  which  hath  the  more  of  present  pleasure. 

■'  tifiixvKkiov,    The  part  in  brackets  is  Expliguee.  T.  iii.  p.  111. 
notin  all  copies.  Montf.has  anote  on  the  •'  Here,  the  couch  which  belongs  to 
word,  which  Hervetus  rendered '  chair.'  the  table.     Such  is  the  stibadium  de- 
He  mentions   "William  the    Conqueror  scribed  in  the  accounts  of  Pompeii, 
being    represented    sitting    at  such    a  *"  ar^uf^diav,  carpets,   cushions,  co- 
table,  sometimes  called  a  sigma  from  verings  for  the  tables,  &c.  &c. 
the  form  C.  He  refers  to  his  Antiquite 


190  Present  pleasure  least  in  splendid  feasts. 

Coi.os.  A.nd  even  in  this  respect,  then,  there  is  more  ol"  this  plea- 
— ^— ^  sure,  namely,   that  it  is   more   pleasure   to   sit   clown   with 
a  King  than  with  his  servants.    But  let  us  withdraw  this  con- 
sideration also;  let  us  examine  the  matter  simply  hy  itself ; 
I,  then,  and  those   who   choose  the  table  I   do,  shall  with 
much  freedom  and  ease  of  mind  say  and  hear  every  thing : 
but  you  trembling  and  fearing,  and  ashamed  before  those  you 
sit  down  with,  will  not  even  have  the  heart  to  reach  out  your 
hands,  just  as  though  you  had  got  to  a  school,  and  not  a 
dinner,  just  as  though   you  were  trembling  before  masters 
whom  you  dreaded.     But  not  so  they.     But,  saith  one,  the 
honour  is  great.     Nay,  T  further  am  m  more  honour,  for  your 
'  IUT8-     mean  estate'  shews  the  more  strikingly:    when  even  whilst 
*■*'"       sharing  the  same  table,  the  words  ye  utter  ai*e  those  of  slaves. 
For  the  servant  then  most  of  all  shews  as  such,  when  he 
sits  down  with  his  master ;  for  he  is  in  a  place  where  he 
ought  not  to  be ;  nor  hath  he  from  such  familiarity  so  much 
dignity  as  he  hath  abasement,  for  he  is  then  abased  exceed- 
ingly.    And  one  may  see  a  servant  by  himself  make  a  brave 
appearance,  the  poor  man  seem   splendid  by  himself;  not 
however  when  he  is  walking  with  a  rich  one;  for  the  low  when 
near  the  lofty,  then  appears  low,  and  the  juxtaposition  makes 
the  low  seem  lower,  not  loftier.     So  too  your  sitting  down 
with  them  makes  you  seem  as  of  yet  meaner  condition.     But 
not  so,  us.    In  these  two  things,  then,  we  have  the  advantage, 
in  freedom,  and  in   honour;  which   have  nothing  equal  to 
them  in  regard  of  pleasure.     For  I  at  least  would  prefer  a 
crust  with  freedom,  to  thousands  of  dainties  with  slavery. 
Prov.    For,  saith  one.  Better  is  an  entertainment  of  lierhs  with  love 
16, 17.  fijid  kindness,  than  an  ox  from  the  stall  with  hatred.     For 
2  ixiTyai,  whatsoever  those  ^  may  say,  they  who  are  present  must  needs 
i.e.thosepj-g^^gg  it,  or  giveoffence;  assuming  thus  the  rank  of  parasites, 
people,  or  rather,  being  worse  than  they.     For  parasites  indeed,  even 
though  it  be  with  shame  and  insult,  have  yet  liberty  of  speech : 
but  ye  have  not  even  this.     But  your  meanness  is  indeed  as 
great,   (for  ye  fear  and    crouch,)   but  not   so  your  honour. 
Surely  then  that  table  is  deprived  of  every  pleasure,  but  this 
is  replete  with  all  delight  of  soul. 
(5)         But  let  us  examine  the  nature  even  of  the  meats  them- 
selves.    For  there  indeed  it  is  necessaiy  to  burst  one's  self 


Surfeit  worse  than  hunger,  splendour  troublesome.   191 

with   the  large   quantity   of  wine,  even   against  one's  will,  Hom. 
but  here  none  who  is  disinclined  need   eat  or  drink.     So '— 


that  there  indeed  the  pleasure  arising  from  the  quality  of 
the  food  is  cancelled  by  the  dishonour  which  precedes,  and 
the  discomfort  which  follows  the  surfeit.  For  not  less  than 
hunger  doth  surfeiting  destroy  and  rack  our  bodies ;  but 
even  far  more  grievously  ;  and  whomsoever  you  like  to  give 
me,  1  shall  more  easily  destroy  by  bursting  him  with  surfeit 
than  by  hunger.  For,  in  truth,  the  latter  is  easier  to  be 
borne  than  the  other,  for  one  might  indeed  endure  hunger 
for  twenty  days,  but  surfeiting  not  for  as  many  as  two  only. 
And  the  country  people  who  are  perpetually  struggling  with 
the  one,  are  healthy,  and  need  no  physicians ;  but  the  other, 
surfeiting  I  mean,  none  can  endure  without  perpetually 
calling  in  physicians;  yea,  rather,  its  absoluteness'  hath 'ruga»- 
ofteu  baffled  even  their  attempt  to  rescue.  *"' 

So  far  then  as  pleasure  is  concerned,  this  [table  of  mine] 
hath  the  advantage.  For  if  honour  hath  more  pleasure  than 
dishonoui",  if  authority  than  subjection,  and  if  manly  con- 
fidence than  trembling  and  fear,  and  if  enjoyment  of  what 
is  enough,  than  to  be  plunged  out  of  depth  in  the  tide 
of  luxury ;  surely  on  the  score  of  pleasure  this  table  is  better 
than  the  other.  It  is  besides  better  in  regard  of  expense ; 
for  the  other  is  expensive,  but  this,  not  so. 

But  what  ?  is  it  then  to  the  guests  alone  that  this  table 
is  the  more  pleasurable,  or  bringeth  it  more  pleasure  than 
the  other  to  him  who  inviteth  them,  as  well  ?  for  this  is 
what  we  are  enquiring  after  rather.  Now  he  who  invites 
those  makes  preparation  many  days  before,  and  is  forced 
to  have  trouble  and  anxious  thoughts  and  cares,  neither 
sleeping  by  night,  nor  resting  by  day ;  but  forming  with 
himself  many  plans,  conversing  with  cooks,  confectioners, 
deckers  of  tables.  Then  when  the  very  day  is  come,  one 
may  see  him  in  greater  fear  than  those  who  are  going  to 
fight  a  boxing  match,  lest  aught  should  turn  out  other  than 
was  expected,  lest  he  be  shot  with  the  glance-  of  envy,  lest- ySa*-*»- 
he  thereby  procure  himself  a  multitude  of  accusers.  But"*' 
the  other  escapeth  all  this  anxious  thought  and  trouble  by 
furnishing  his  table  upon  the  moment,  and  not  being  care- 
ful about  it  for  many  days  before.     And   then,  truly,  after 


evil 


192  Heathetiiah  and  itn pure  practices  at  feasts. 

CoLos.  this,  the  former  indeed  hath  straightway  lost  the  grateful 
-''  ^'  return ;  but  the  otht-r  hath  God  for  his  Debtor ;  and  is 
fdled  witli  good  hopes,  being  every  day  feasted  from  off 
that  table.  For  the  meats  indeed  are  spent,  but  the  grateful 
thought  is  never  spent,  but  every  day  he  rejoices  and 
exults  more  than  they  that  are  gorged  with  their  excess  of 
\Aine.  For  nothing  doth  so  nourish  the  soul  as  a  virtuous 
hope,  and  the  expectation  of  good  things. 

But  now  let  us  consider  what  follows.     There  indeed  are 

flutes,  and  harps,  and  pipes ;  but  here  is  no  music  of  sounds 

'  a»«;^;;£r  unsuitable ' ;    but  what  ?    hymns,  singing  of  psalms.     There 

iiV^      indeed  the  Demons  are  hymned  ;    but  here,  the  Lord  of  all, 

means,    Qq±     Sccst  thou  with  what  gratitude  this  one  aboundeth, 

tian       with  what  ingratitude  and  insensibility  that  ?    For,  tell  me, 

®^''***      when  God  hath  fed  thee  with  His  good  things,  and  when  thou 

oughtest  to  give  Him  thanks  after  being  fed,  dost  thou  even 

-  r««Ti'-  introduce  the  Demons  t    For  these  songs  to  the  lyre^,  are 

^'-        none  other  than   songs  to   Demons.     When  thou  oughtest 

to  say,  '  Blessed  art  Thou,  O  Lord,  that  Thou  hast  fed  me 

with  Thy  good  things,'  dost  thou  like  a  worthless  dog  not 

even  so  much  as  remember  Him,  but,  over  and  above,  intro- 

ducest  the  Demons  .'    Nay  rather,  dogs,  whether  they  receive 

any  thing  or  not,  fawn  upon  those  they  know,  but  thou  dost 

not  even  this.     The  dog,  although  he  receives  nothing,  fawns 

upon  his  master ;    but  thou,  even  when  thou  hast  received, 

barkest  at  Him.     Again,  the  dog,  even  though  he  be  well 

ti'eated  by  a  stranger,  not  even  so  will  be  reconciled  of  his 

hatred  of  him,  nor  be  enticed  on  to  be  friends  with  him : 

but  thou,  even  though  suffering  mischief  incalculable  from 

the  Demons,  introducest  them  at  thy  feasts.     So  that,  in  t\^•o 

ways,  thou  art  worse  than  the  dog.     And  the  mention  I  have 

now  made  of  dogs  is  happy,  in  regard  of  those  who  give 

thanks  then  only  when  they  receive  a  benefit.     Take  shame, 

I  pray  you,  at  the  dogs,  which  when  famisliing  still  fawn 

upon  their  masters.     But  thou,  if  thou  hast  ha]:>ly  heard  that 

the   Demon  has  cured  any   one,  straightway   forsakest  tliy 

Master ;  O  more  unreasoning  than  the  dogs  ! 

But,  saith  one,  the  liarlots  are  a  ])leasure  to  look  ui)on.  What 

sort  of  pleasure  are  they .?  yea  rather  what  infamy  are  they 

'  oltrTgof.noil  Thy  house  has  become  a  brothel,  madness,  and  fury^; 


The  rich  poor  within,  the  poor  rich  within.  193 

and  art  thou  not  ashamed  to  call  this  pleasure  ?    If  now  it  be   Hom. 
allowed  to  have  the  full  pleasure  of  them,  the  greater  is  the '— 


shame,  and  the  discomfort  which  arises  from  the  shame. 
And  how  ?  Is  it  not  a  grievous  thing  to  make  one's  house  a 
brothel,  and  to  take  delight  like  hogs  in  wallowing  in  the  mire  ? 
But  if  so  far  only  be  allowed  as  to  see  them,  lo !  again  the 
pain  is  greater.  For  to  see  is  no  pleasure,  where  to  use  is 
not  allowed,  but  the  lust  becomes  only  the  greater,  and  the 
flame  the  fiercer. 

But  wouldest  thou  learn  the  end  ?  Those,  indeed,  when 
they  rise  up  fi'om  the  table,  are  like  the  madmen  and  those 
that  have  lost  their  wits ;  foolhardy,  quarrelsome,  laughing- 
stocks  for  the  very  slaves ;  and  the  servants  indeed  return 
home  sober,  but  these,  drunk.  O  the  shame  !  But  with  the 
other  is  nothing  of  this  sort;  but  closing  the  table  with 
thanksgiving,  they  so  return  to  their  homes,  with  pleasure 
sleeping,  with  pleasure  waking,  free  from  all  shame  and 
accusation. 

If  thou  wilt  consider  also  the  guests  themselves,  thou  wilt  (6.) 
see  that  the  one  are  within,  what  the  other  are  without ; 
blind,  maimed,  lame ;  and  as  are  the  bodies  of  these,  such 
are  the  souls  of  those,  labouring  under  dropsy  and  inflam- 
mation. For  of  such  sort  is  pride ;  for  after  the  luxurious 
gratification  a  maiming  takes  place  ;  of  such  sort  is  surfeiting 
and  drunkenness,  making  men  lame  and  maimed.  And  thou 
wilt  see  too  that  these  have  souls  like  the  bodies  of  the  others, 
bright,  ornamented.  For  they  who  live  in  giving  of  thanks, 
who  seek  nothing  beyond  a  sufficiency,  they  whose  philo- 
sophy is  of  this  sort  are  in  all  brightness. 

But  let  us  see  the  end  both  here  and  there.    There,  indeed, 
is  unchaste  pleasure,  loose  laughter,  drunkenness,  buffoonery  >,  i  jj^^. 
filthy  language ;    (for  since  they  in  their    own  persons  are  '^«x/a, 
ashamed  to  talk  filthily,  this  is  brought  about  by  means  of  the  5,  4. 
harlots ;)  but  here  is  love  of  mankind,  gentleness.    Near  to  him 
who  invites  those  stands  vainglory  commanding''^  him,  but  near  2  „vx/'- 
the  other,  love  of  man,  and  gentleness.  For  the  one  table,  love  ?«"''«' 
of  man  prepareth,  but  the  other,  vainglory,  and  cruelly,  out  of 
injustice  and  grasping.     And  that  one  ends  in  what  I  have 
said,  in  pride,  in  delirium,  in  madness ;    (for  such  are  the 

o 


194  Future  reward  of  honpitalitij  to  the  Poor. 

CoLos.  offshoots  of  vainglory ;)  but  this  one  in  thanksgiving  and 
— ^— ^  the  glory  of  God,  And  the  praise  too,  which  cometh  of 
men,  attcndcth  more  abundantly  ujjon  this,  for  that  man 
is  even  regarded  with  an  envious  eye ;  but  this  all  men 
regard  as  their  common  father,  even  they  who  have  received 
no  benefit  at  his  hands.  And  as  with  the  injured  even  they 
who  have  not  been  injured  sympathize,  and  all  become  in 
common  enemies  (to  the  injurer)  :  so  too,  when  any  have 
received  kindness,  they  also  who  have  not  received  any ;  not 
less  than  they  who  have,  praise  and  admire  him  that  conferred 
it.  And  there  indeed  is  much  envy,  but  here  much  tender 
solicitude,  many  jjrayers  from  all. 

And  so  much  indeed  here;  but  There,  when  Christ  is  come, 

this  one  indeed  shall  stand  with  much  boldness,  and  shall 

Matt,     hear  before  the  wdiole  world.  Thou  sawest  Me  an  hungered, 

^^*'  ^^'  and  didst  feed  Me  ;  naked,  and  didst  clothe  Me  ;   a  stranger, 

and  didst  take  Me  in ;   and  other  like  words  :  but  the  other 

lb, 26.    shall   hear    the    contrary;     Wicked  and   slothful  servant; 

Amos  6,  and   again.    Woe    unto    them    that    luxuriate    upon    their 

j'xx,  couches,   and  sleep    upon    beds   of  ivory,   and    drink    the 

"iiuXtr-    reined  raine,  and.  anoint   themselves  with   the  chief  oint- 

strainedi '^nents ;  they  couuled  upon  these  things  as  staying,  and  not 

as  fleeting. 

I  have  not  said  this  without  purpose,  but  with  the  view  of 
changing  your  minds  ;  and  that  you  should  do  nothing  that 
is  fruitless.  What  then,  saith  one,  if  I  do  both  the  one  and 
the  other  ?  This  argument  is  much  resorted  to  by  all.  And 
what  need,  tell  me,  when  every  thing  might  be  done  pro- 
fitably, to  make  a  division,  and  to  expend  part  not  only 
on  what  is  not  wanted,  but  even  without  any  purpose  at  all, 
and  part  profitably  ?  Tell  me,  hadst  thou,  when  sowing, 
cast  some  upon  a  rock,  and  some  upon  very  good  ground  ; 
is  it  likely  that  thou  wouldest  have  been  contented  so,  and 
have  said.  Where  is  the  harm,  if  we  have  cast  some  to  no 
]3urpose,  and  some  upon  very  good  ground  }  For  why  not 
all  into  the  very  good  ground  ?  Why  lessen  the  gain  }  And 
if  thou  have  occasion  to  be  getting  money  together,  thou 
wilt  not  talk  iu  that  way,  but  wilt  get  it  together  from  every 
quarter ;  but  in  the  other  case  thou  dost  not  so.     And  if  to 


No  true  friendsltip  comes  of  feasting.  195 

lend  on  usuiy  ;    thou  wilt  not  say,  "  Wherefore  ?    we  will   Hom. 

give  some  to  the  poor,  and   some   to   the    rich,"  but  all  is '- 

given  to  the  former":  but  in  the  case  before  us;  where  the 
gain  is  so  great ;  how  is  it  that  thou  dost  not  thus  calculate  ; 
and  at  length  desist  from  expending  without  purpose,  and 
laying  out  without  return  ? 

*  But,'  saith  one,  '  this  also  hath  a  gain.'  Of  what  kind  ? 
tell  me.  '  It  increaseth  friendships.'  Nothing  is  colder 
than  men  who  are  made  friends  by  these  things,  by  the 
table,  and  surfeiting.  The  parasites  !  Nothing  is  more  un- 
satisfactory than  a  friendship  thus  originated. 

Insult  not  a  thing  so  marvellous  as  love  *,  nor  say  that  this '  Com- 
is  its  root.     As  if  one  were  to  say,  that  a  tree  which  bore  clem" 
gold  and  precious  stones  had  not  its  root  of  the  same,  but  ^l-  ^^- 
that  it  was  gendered  of  rottenness;  even  so  doest  thou:  forii.  c.  i. 
even  though  friendship   should    be  produced  in  this  way, 
nothing  can    possibly  be   colder.       But  those  other  tables 
produce  friendship,  not  with  man,  but  with  God ;  and  that 
an  intense"^  one,  so  thou  be  intent  on  preparing  them.     For-s^'^j- 
he  that  expendeth  part  in  this  way  and  part  in  that,  even '"'''"'""' 
should  he  have  bestowed  much,  hath  done  no  great  thing : 
but    he    that  expendeth   all  in  this  way,  even    though   he 
should  have  given  little,  hath  done  the  whole.     For  what  is 
required  is  that  we   give,  not   much  or  little,  but  not  less 
than  is  in  our  power.    Think  we  on  him  with  the  five  talents,  Matt. 
and  on  him  with  the  two.     Think  we  on  her  who  cast  in  Mark ' 
those  two  mites  ^     Think  we  on  the  widow  in  Elijah's  days,  ^^i  41. 
She  who  threw  in  those  two  mites,  said  not.  What  harm  if  i  Vings 
I  keep  the  one  mite  for  myself,  and  give  the  other.''  but  gave  ^^* 
her  whole  living.     But  thou,  in  the  midst  of  so  great  plenty, 
art  more  penurious  than  she.     Let  us  then  not  be  careless  of 
our  own  salvation,  but  apply  ourselves  to  almsgiving.     For 
nothing  is  better  than  this,  as  the  time  to  come  shall  shew : 
meanwhile  the  present  shews  it  also.     Live  we  then  to  the 
glory  of  God,  and  do  those  things  that  please  Him,  that  we 

""  Because  their  distress  would  make  requires,  "  shall  we  not  give?"  or  else, 

tliem  willing  to  give  a  higher  interest.  "  luilt  thou  not  say?"  interrogatively, 

This  place   may  bear  the  sense  here  or  the  expulsion  of  ha.  ri. 
given,  but  it  seems  corrupt.    The  sense 

o2 


19G  Almsgiving  rewarded  hereafter. 

CoLos.  may   be    counted  worthy  of  the    good    things    of  promise ; 

^i^-    which  may  all  we  obtain,  through  the  grace  and  love  toward 

man  of  our  Lord  Jesus  Christ,  to  Whom  be  the  glory  and 

the  power  and  honour,  now  and  ever,  and  world  without  end. 

Amen. 


HOMILY    11. 


Col.  i.  9,  10. 

For  this  cause  we  also,  since  the  day  we  heard  it,  do  not 
cease  to  pray  for  you,  and  to  desire  that  ye  might  be 
filled  with  the  knowledge  of  His  will  in  all  wisdom  and 
spiritual  wider  standing  ;  That  ye  might  walk  worthy  of 
the  Lord  unto  all  pleasing,  being  fruitful  in  every  good 
work,  and  increasing  in  the  knowledge  of  God. 

For  this  cause.  What  cause  ?  Because  we  heard  of  your 
faith  and  love,  because  we  have  good  hopes,  we  are  hopeful 
to  ask  for  future  blessings  also.  For  as  in  the  games  we 
cheer  on  those  most  who  are  near  upon  gaining  the  victory,  so 
truly  doth  Paul  also  most  exhort  those  who  have  achieved 
the  greater  part. 

Since  the  day  we  heard  it,  saith  he,  we  do  not  cease  to 
pray  for  you.  Not  for  one  day  do  we  pray  for  you,  nor 
yet  for  two,  nor  three.  Herein  he  both  shews  his  love,  and 
gives  them  a  gentle  hint  that  they  had  not  yet  arrived  at  the 
end.  For  the  words,  that  ye  might  be  filled,  are  of  this 
significancy.  And  observe,  I  pray,  the  prudence  of  this 
blessed  one.  He  no  where  says  that  they  had  been  cut  off 
from  completeness",  but,  every  where  that  they  fell  short; 
for  the  words,  that  ye  might  be  filled,  shew  this.  And  again, 
unto  all  pleasing,  in  every  good  work,  and  again,  strength-  ver.  ii. 
ened  with  all  might,  and  again,  iinto  all  patience  and  long- 
suffering  ;  for  the  word  all  is  that  of  one  bearing  witness 
to  their  well  doing  in  part,  though,  it  might  be,  not  in  all. 
And,  that  ye  might  be  filled,  he  saith;  not,  '  that  ye  might 
receive,'  for  they  had  received  ;    but  that  ye  might  be  filled 

*  Tti  ■^atTos  oi.iti9ri(^t6on.     It  seems  to  mean  this,  rather  than  '  had  lost  all.' 


198     Divine  knowledge,    Christ  the  Way  to  the  Father. 

Coi.ns.  ^^ith  what  as  yet  was  lacking.     Thus  both  the  rebuke  was 

]    9.  10.     .  . 

— given  without  offence,  and  the  praise  did  not   suffer  them 

to  sink  down,  and  become  supine,  as  if  it  had  been  com])lete. 

But  wliat  is,  that  ye  might  be  filled  toith   the  knowledge 

y.  Horn.  Qf  fjif.  ^i-iii  ?    That  is,  ve  must  be  brought  unto  Him  by  the 
1.  §.  1.  '  "  , 

Son,  and  no  more  by  Angels.     Now  that  ye  must  be  brought 

unto  Him,  ye  have  learnt,  but  it  remains  for  you  yet  to 
learn  further  why  He  sent  the  Son.  For  had  it  been  that 
we  were  to  have  been  saved  by  Angels'',  He  would  not  have 
sent  the  Son,  He  would  not  have  given  Him  up.  In  all 
wisdom,  he  saith,  and  spiritual  understanding.  For  since 
the  philosophers  deceived  them  ;  I  wish  you,  he  saith,  to  be 
in  spiritual  wisdom,  not  after  the  wisdom  of  men.  But  if 
in  order  to  know  the  will  of  God,  there  needs  spiritual 
'  Tfl»  wisdom;  to  know  His  Essence'  what  It  is,  there  needs 
Ij.^^,,      contniual  prayers. 

And  Paul   shews  here,  that  since  that  time  he  has  been 
praying,    and   has  not  yet  prevailed,  and   yet  has  not  de- 
sisted; for  the  words, /rowi  the  day  we  heard  it,  shew  this. 
But  it  implies  much  condemnation    to  them,  if,  from  that 
time,  even  assisted  by  prayers,  they  had  not  amended  them- 
selves.    And  desiring,  he  says,  that  is,  with  much  earnestness, 
for  this  the  expression  ye  knew"  shews.     But  it  is  necessary 
-  i^iyu.  stiW  to  know^  somewhat  besides.    That  ye  might  toalk  worthy 
plied  in  of  the  Lord.     Here  he  speaks  of  life  and  its  works,  for  so  he 
i-rlyvu-  ^qW^  also  every  where:  with  faith  he  always  couples  conver- 
sation.     Unto  all  pleasing.    And  how,  all  pleasing  ?  Being 
fruitful  in  every  good  work,  and  increasing  in  the  knowledge 
of  God.     Seeing,  saith  he.  He  hath  fully  revealed  Himself 
unto  you,  and  seeing  ye  have  received  knowledge  so  great ; 
do  ye  then  shew  forth  a  conversation  worthy  of  the  faith  ;  for 
'^•=j/«    this    needeth    great    things   in    life'',    greater    far  than    the 
xvis  JO-  qJj  dispensation.     For,  he  that  hath  known  God,  and  been 

lit.  a      counted  worthy  to  be   God's  servant,  yea  rather,  even  His 

great 
conver- 
sation. ''  It  may  be  asked  how  St.  Chrj'-  to  have  made  the  Angels  independent 
sostom  could  use  this  argument,  and  of  Him,  and  the  means  of  an  approach 
yet  speak  as  he  does  of  the  intercession  to  God  without  reference  to  His  Atone- 
of  Saints,  (see  the  end  of  Horn.  vi.  on  nient.  St.  Augustine  refers  to  such 
the  Statues,  and  note.)  The  reason  systems,  De  Civ.  Dei,  lib.  ix.  15.  21. 
is,  that  he  viewed  the  Saints  as  in  the  x.  1.  &c. 

Kingdom  of  Christ,  and  subordinate;         <=  iyvc/ri.  This  is  implied  in  his  wish- 
but  the   error  here   referred   to   seems  ing  them  more  knowledge. 


St.  Paul  makes  way /or  blame  with  praise.  199 

son,  see  how  great  virtue  he  needeth.     Strengthened  with  all  Hom. 
mights     He  is  here  speaking  of  trials  and  persecutions.     We 


pray  that  ye   might  be  filled   with  strength,   that  ye  faint ' '  «««S'2. 
not  for    sorrow,   nor    despair.     According  to  the  power   oj 
His  glory.     That,  saith  he,  ye  may  take  up  again  such  for- 
wardness as  it  becomuth  the  power  of  His  glory  to  give. 
Unto  all  patience  and  longsuffering.     What  he  saith  is  of 
this  sort.     Summarily,  he  saith,  we  pray  that  ye  may  lead  a 
life  of  virtue,  and  worthy  of  your  citizenship,  and  may  stand 
firmly,  as  in  reason  they  should,  who  have  been  strengthened 
by  God.     For  this  cause  he  doth  not  as  yet  touch  upon  doc- 
trines, but  dwells  upon  life,  wherein  he  had  nothing  to  charge 
them  with,  and  having  praised  them  where  praise  was  due,  he 
then  addresses-  himself  to  accusation.    And  this  he  does  every  -««AV/». 
where  :  for  when  he  is  about  writing  to  any  with  somewhat  to 
blame  them  for,  and  somewhat  to  praise,  he  first  praises  them, 
and  then  addresses  himself  to  his  charges.     For  he  first  con- 
ciliates the  hearei',  and  frees  his  accusation  from  all  suspicion, 
and  shews  that  for  his  own  part  he   could  have  been  glad  to 
praise  them  throughout ;  but  by  the  necessity  of  the  case  is 
forced  into  saying  what  he  does.     And  so  he  doth  in  the  first'' ^perhaps 
Epistle  to  the  Corinthians.     For  after  having  exceedingly  ^^g « gg. 
praised  them  as  loving  him,  and  from  the  case  of  the  forni-  cond.' 
cator,  he  addresses  himself  to  accuse  them.     But  in  that  to 
the  Galatians  not  so,  but  the  reverse.     Yea,  rather,  if  one 
should  look  close  into  it,  even  the  accusation  there  follows 
upon  praise.     For  seeing  he  had  no  good  deeds  of  thens 
then  to  speak  of,  and  the   charge  was  an  exceeding  grave 
one,  and  they  were  every  one  of  them  corrupted  ;  and  were 
able  to  bear  it  because  they  were  strong,  he  begins  with  ac- 
cusation, saying,  /  marvel*.     So  that  this  also  is  praise.     But  f'^.y '^' 
afterwards  he  praises  them,  not  for  what  they  were,  but  what  Chrys. 
they  had  been,  saying,  //"  it  had  been  possible,  ye    would  |?  ?'^j,^ 
have  plucked  out  your  own  eyes,  and  have  given  them  to  me.  Gal.  4, 

Being  fruitful,  he  saith :  this  hath  reference  to  works,  ^^"/^j, 
Strengtliened:  i\\\H,\.oXnd\s.  Unto  all  patience  and  longsuffer- 
ing:  longsuffering  towards  one  another,  patience  towards 
those  without.  For  longsuffering  is  toward  those  whom  we 
can  requite,  but  patience  toward  those  whom  we  cannot. 
For  this  reason  the  term  patient  is  never  applied  to  God, 


200  God's  gifts  worthy  of  Himself. 

CoLos.  but  longsiifiering  frequently ;  as  this  same  blessed  one  saith 
^g^^^p^othovvvherc  in  his  \Yntings,  Or  despisest  thou  the  riches  of  His 
4.  (joodiiess,  and  /orbeantnce,   and   lonfjsufferiny?      Unto   all 

pleasing.     Not,  one  while,  and   afterwards  not  so.     In  all 
icisdnm,  he  saith,  anfl  spiritual  understanding.     For  other- 
wise it  is  not  possible  to  know  His  will.     Although   indeed 
they  thought  they  had  His  will ;  but  that  wisdom  was  not 
spiritual.      That  ye  might  ivalk^  saith  he,  icorthy  of  the  Lord. 
For  this  is  the  way  of  the  best  life.     For  he  that  hath  under- 
stood God's  love  to   man,  (and  he  doth  understand  it  if  he 
have  seen   the  Son  delivered  u]),)  will  have  greater  forward- 
ness.    And  besides,  we  pray  not  for  this  alone  that  ye  may 
know,  but  that  ye   may   shew  forth   by  our  knowledge  in 
works;  for  he  that  knows  without  doing,  is  even  in  the  way 
to  punishment.      That  ye  might  walk,  he  saith,  that  is,  always, 
not  once,  but  continually.     As  to  walk  is  necessary  for  us, 
so  also  is  to  live  rightly.     And  when  on  this  subject  he  con- 
stantly uses  the  term  icalk,  and  with  reason,  shewing  that 
such  is  the  life  set  before  us.     But  not  of  this  sort  is  that  of  the 
world.     And  great  too  is   the  praise.      That  ye  might  walk, 
he  saith,  worthy  of  the  Lord,  and  in  every  good  icork,  so  as 
to  be  always  advancing,  and  no  where  standing  still,  and,  with 
a  metaphor,  being  fruitful  and  increasing  in  the  knowledge 
of  God,  that  ye  might  be  in  such  measure  strengthened,  ac- 
cording  to  the  power  of  God,  as  is  possible  for  man  to  be. 
text        Through  His  power^ ,  great  is  the  consolation. —  He  said  not 
*""■*      mighty  but  po/rer,  which  is  greater:  through  the  pozcer,he 
S.Lhi  vs. saith,  of  His  glory,  because  that  every  where  His  glory  hath 
tX"^     the  power.     He  thus  comforts  those  under  reproach :  and 
2  5i;»a^<v.  again.  That  ye  might  icalk  worthy  of  the  Lord.     He  saith 
this  of  the  Son,  that  He  hath  the  power  every  where  both  in 
heaven  and  in  earth,  because  His  glory  reigneth  every  where. 
He  saith  not  strengthened  simply,  but  so,  as  they  might  be 
expected  to  be  who  are  in  the  service  of  so  strong  a  Master. 
Jn  the  knotrledge  of  God.     And  at  the  same  time  he  touches 
in   passing^  upon  the  methods  of  knowledge;  for  this  is  to 
be  in  error,  not  to  know  God  as  one  ought ;    or  he  means, 
so   as  -to  increase   in    the  knowledge   of  God.     For   if  he 
that   hath    not   known   the    Son,   knoweth    not   the    Father 
either;  justly  was  there  need  of  increased  knowledge:    for 


•'  -xaoa- 


IVe  cannot  tise  God's  gifts  tvithout  His  help.         201 

there  is  no  use  in  life  without  this.    Unto  all  patience  and  Hom 
longsiiffering,  he  saith,  uith  joyfiilness,  giving  t /tanks  unto 


V.  12. 

God.  Then  being  about  to  exhort  them,  he  makes  no 
mention  of  what  by  and  by  shall  be  laid  up  for  them ;  he 
did  hint  at  this  however  in  the  beginning  of  the  Epistle, 
saying,  For  the  hope  which  is  laid  up  for  you  in  heaven :  ^-  ^^ 
but  in  this  place  he  mentions  the  things  which  were 
already  theirs,  for  these  are  the  causes  of  the  other.  And  he 
doth  the  same  in  many  places.  For  that  which  hath  already 
come  to  pass  gains  more  belief,  and  more  carries  the  hearer 
along  with  it.  With  jogfulness,  he  saith,  giving  thanks  to 
God.  The  connexion '  is  this.  We  cease  not  praying  for '  axoXcu- 
you,  and  giving  thanks  for  the  benefits  already  received^.        -2  ^^li 

Seest  thou  how  he  forces  himself  into  speaking  of  the  Son  ?  ^e""^'^?"' 
For  if  we  give  thanks  tcith   much  joyfulness,  it  is  a  great 
thing  that  is  spoken  of     For  it  is  possible  to  give  thanks 
only  from  fear,  it  is  possible  to  give  thanks  even  when  in 
sorrow.      For  instance ;    Job    gave    thanks   indeed,   but   in 
anguish.     Wherefore  he  said,  The  Lord  gave,  the  Lord  hath  Job  1, 
taken  away.     For,  let  not  any  say  that  what  had  come  to 
pass  pained  him  not,  nor  clothed  him  with  dejection  of  soul  j 
nor  let  his  great  praise  be  taken  away  from  that  righteous 
one.     But  when  it  is  thus,  it  is  not  for  fear,  nor  because  of 
His  being  Loi'd  ^  alone,  but  for  the  very  nature  of  the  things  ^  Ssa-^ro'- 
themselves,  that  we  give  thanks  to  Him  which  hath  made  4  j/^  ^^, 
us  meet  for  the  portion^  of  the  inheritance  of  the  saints  in/^^S'^'' 
light  ^.     He  hath  said  a  great  thing.     What  has  been  given,  ^  xx^^ov 
he  saith,  is  of  this  nature;  He  hath  not  only  given,  but  also 
made  us  strong  to  receive.     Now  by  saying,  Who  hath  made 
us  meet,  he  shewed  that  the  thing  was  one  of  great  weight. 
For  example,  were  some  low  person  to  have  become  a  king, 
he  hath  it  in  his  power  to  give  a  presidency  to  whom  he  will; 
and  this  is  the  extent  of  his  power ;  to  give  the  dignity  :   he 
cannot  also  make  the  person  fit  for  the  office,  and  oftentimes 
the    honour   makes    one    so    preferred    even    ridiculous.      If 
however  he  have  both   conferred   on  one  the  dignity,  and 
also  made  him  fit  for  the  honour,  and  equal  to  the  adminis- 
tration, then  indeed  the  thing  is  an  honour.     This  then  is 
what  he  also  saith  here  ;  that  He  hath  not  only  given  us  the 
honour,  but  hath  also  made  us  strong  enough  to  receive  it. 


202  No  man  tvortlnj  o/  the  yrace  u/  God. 

CoLos.  For  the  honour  hero  is  twofold,  the  giving,  and  tlie  making 
— ^— .-^  fit  for  the  gift.  He  said  not,  hath  given,  simjjly;  but,  Juilh 
made  us  meet  for  Uie  portion  of  the  inheritance  of  the  saints 
'"■^*'  in  Ught,  that  is,  who  hath  apjjointed  us  a  i)Uice'  with  the 
uiar-  '  saints.  But  he  did  not  say  simply  placed  us,  but  given  us 
^gl^  *^     to  enjoy  even  the  very  same'',  for  portion  is  that  which  each 

2  2Mss.  one  receives.     For  it  is  possible  to  be  in  the  same  city,  and 
fiuZi      yet  not  enjoy  the  same;  but  to  have  the  same  portion,  and 

yet  not  enjoy  the  same,  is  impossible.    It  is  possible  to  be  in 
the  same  inheritance,  and  yet  not  to  have  the  same  portion ; 

3  xx-Ji^a/  for  instance,  all  we  (clergy)  are  in  the  inheritance^,  but  we  have 
'^•f/Ja.  not  all  the  same  portion*.     But  here  he  doth  not  say  this, 

but  with  the   inheritance  adds  the  portion  also.     But  why 

doth  he  call  it  inheritance  (or  lot  ?)    To  shew  that  by  his  own 

good  works  no  one  obtains  the  kingdom,  but  as  a  lot  is  rather 

the  result  of  good  luck%  so  in  truth  is  it  here  also.     For  a 

life  so  good  as  to  be  counted  worthy  of  the  kingdom  doth 

no  one  shew  forth,  but  the  whole  is  of  His  free  gift.     There - 

Luke     fore  He  saith,  When  ye  have  done  all,  say,  We  are  unprofit- 

^^'  ^^'  able  servants,  for  we  have  done  that  which  was  our  duty  to 

do.     For  the  portion  of  the  lot  of  the  saints  in  light,  that  is, 

in  knowledge.     He  seems  to  me  to  be  speaking  at  once  of 

both  the  present  and  the  futm*e.     Then  he  shews  of  what 

things  we  have  been  counted  worthy.     For  this  is  not  the 

only  marvel,  that  we  are  counted  worthy  of  the  kingdom  ; 

but  it  should  also  be  added  who  we  are  that  are  so  counted ; 

5  iVov in- for  it  is  not  unimportant^.     And  he  doth  this  in  the  Epistle 

^'^'^'""    to  the  Romans,  saying.  For  scarcely  for  a  righteous  ^  man 

Rom.  5,  will  one  die,  yet  peradventure  for  a  good  man  some  would 

even  dare  to  die. 
«  Eec         ^^^-  13.    Who  hath  delivered  us,  he  &dXi\\,from^  the poicer'' 
text  ix,  of  darkness. 

'iiovJils  The  whole  is  of  Him,  the  giving  both  of  these  things  and 
those ;  for  no  where  is  any  achievement  of  ours.  From  the 
power  of  darkness,  he  saith,  that  is,  of  error,  the  dominion  of 

*  The  whole  passage  shews  that  he  well  as  a|W?vai, 'to  be  thought  worthy,' 

uses  this  word  merely  to   imply  man's  to  shew  at  once  the  necessity  of  good 

insutlicicncy,  and  not  at  all  to  introduce  works,  and  our  unwortliinoss  after  all. 

the    notion    of    chance    as    opposed    to  ''  aliKov,  2  Rlss.  and  Sav.  niarg.     St. 

Divine    agency.     He    constantly    uses  Chrys.  does  not  however  read  so  ou  the 

the  word  at  the  end  of  his  Homilies,  as  passage.  Horn.  ix.  on  Ep.  to  Romans. 


Greatness  of  7naiis  deliverance  set  forth.  203 

the  devil.     He  said  not  simply  /y"ow«  darkness,  but  from  its  Hom. 
power;  for  it  had  great  power  over  us,  and  held   us   fast^^-; — '- — 
For  it  is  grievous  indeed  even  to  be  under  the  devil  at  all, 
but  to  be  so  '  with  power,'  this  is  far  more  grievous.     And 
hnlh  translated  us,  he  saith,  into  the  kingdom  of  the  Son  of 
His  love^.     Not  then  so  as  to   deliver  man  from  darkness' ^•^* 
only,  did   He   shew  His  love  toward  him.     A  great  thing 
indeed  is  it  to  have  delivered  from  darkness  even ;  but  to 
have  brought  into  a  kingdom  too,  is  a  far  greater.     See  then 
how  manifold  the  gift,  that  He  hath  delivered  us  who  lay  in 
the  pit ;  that  He  hath  not  only  delivered  us,  but  also  hath 
translated  us  into  a  kingdom.      Who  hath  delivered  us.     He 
said  not,  hath  sent  us  forth,  but  delivered:  shewing  that  our 
great  misery,  and  their  *-'  capture  of  us.     Then  to  shew  also 
the  ease  with  which  the  power  of  God  works,  he  saith.  And 
hath  tra?islated  us,  just  as  if  one  were  to  lead  over  a  soldier 
from  one  position  to  another.     And  he  said  not,  "  hath  led 
over ';"  nor  yet "  hath  transposed,"  for  so  the  whole  would  be  ^  ^^j-^'- 
ofhim  who  transposed,  ^nothing  of  him  who  went;  but  he j2^"^^/,_;t,, 
said,  hath  translated'^;  so  that  it  is  both  of  us  and  of  Him.^^^'- "") 
Into  the  kingdom  of  His  beloved  Son.     He  said  not  simply,  not." 
"  the  kingdom  of  heaven,"  but  gave  a  grandeur  to  his  dis- 
course by  saying.  The  kingdom  of  the  Son,  for  no  praise  can 
be  greater  than  this,  as  he  saith  elsewhere  also.    If  ive  suffer,'^  Tim. 
tve  shall  also  reign  icith  Him.     He  hath  counted  us  worthy,   ' 
he  saith,  of  the  same  things  with  the  Son ;  and  not  only  so, 
but  what  gives  it  greater  force ^,  with  His  Beloved  Son.  Those '^  -h  ss-/- 
that  were  enemies,  those  that  were  in  darkness,  as  it  were  on  "'^"^ 
a  sudden  he  hath  translated  to  where  the  Son  is,  to  the  same 
honour  with  Him.     Nor  was  he  content  with  only  this,  but 
in  order  to  shew  the  greatness  of  the  gift,  he  was  not  content 
with  saying,  kingdom,  but  he  also  added,  of  the  Son;  nor  yet 
with  this,  but  he  added  also  beloved;  nor  yet  with  this,  but 
he  added  yet,  the  dignity  of  His  nature.     For  what  saith  he? 
Who  is  the  Image  of  the  invisible  God.     But  he  proceeded 
not  to   say   this  immediately,  but  meanwhile    inserted    the 
benefit  which  He  bestowed  upon  us.     For  lest,  when  thou 
hearest  that  the  whole  is  of  the  Father,  thou  shouldest  sup- 

<=  i.  e.  the  devils',  a'i;f^uccXui7ia.>.  is    f^iTiAin,    which    agrees    with    this 

''  ftiTivrnrt.  The  word  in  Heb.  11,3.     criticism. 


204  Work  of  the  Son  in  Redemption,  how  great. 

CoLos.  pose  the  Son  excluded,  he  ascribes  the  whole  both  to  the  Son, 

— — '-  and   to  the  Father.     For  lie  indeed  translated  us,  but  the 

Son  furnished  the  cause.    For  what  saith  he?    IVho  delivered 

us  from  the  power  of  darkness.     But  this  is  the  same  with, 

TPurn     -^'''  ff'^hom  we  have  the  full  redemption^,  even  the  forgive' 

vid.  inf.  yjg^.,.  qJ"  sins.     For  had  we  not  been   forgiven  our  sins,  we 

should  not  have  been  translated.    So  here  again  the  words,  In 

^xvT^ai-  iVJiom.     And  he  said  not  'redemption-,'  hni  full  redemp- 

^  ufoxi-  tion  \  so  that  we  shall  not  fall  any  more,  nor  become  liable 

"i"/:'-    to  death. 

V.  Horn. 

14.  in         Ver.  15.    Who  is  the  image  of  the  invisible  God,  the  First- 

^°™'     born  nf  every  creature. 

We  light  here  upon  a  question  of  heresy.  So  it  were  well 
we  should  put  it  off  to-day  aiid  proceej^^jdth  Jjtto^^rrow, 
addressing  it  to  your  ears  when  they  are  freslji 

But  if  one  ought  to  say  any  thing  more  :  the  work  of  the 
Son  is  the  gi'eater.  How  ?  Because  it  wei'e  a  thing  impos- 
sible to  give  the  kingdom  to  men  whilst  continuing  in  their 
sins ;  but  thus  it  is  an  easier  thing,  so  that  He  prepared  the 
way  for  the  gift.  What  sayest  thou  1  He  Himself  loosed 
thee   from   thy    sins :    surely   then    He    Himself  also    hath 

'^f^oan-  brought  thee  nigh*;  already  he  has  laid  by  anticipation  the 

Teep?    foundation  of  his  doctrine. 

^^'^1 ,         But  we  must  put  a  close  to  this  discourse,  when  first  we 
note  f.  ' 

(4)     have   made   one  remark.     And    what   is    this  r     Seeing    we 

have  come  to  enjoy  so  great  a  benefit,  we  ought  to  be  ever 
mindful  of  it,  and  continually  to  turn  in  our  minds  tlie  free 
gift  of  God,  and  to  reflect  upon  what  we  have  been  delivered 
from,  and  what  we  have  obtained ;  and  so  we  shall  be  thank- 
ful ;  so  we  shall  heighten  our  love  toward  Him.  What 
sayest  thou,  O  man }  Thou  art  called  to  a  kingdom,  to  the 
kingdom  of  the  Son  of  God — and  art  thou  fujl  of  .yavming, 
and  scratching,  and  dozing?  If  need  were  that  thou  should- 
est  leap  into  ten  thousand  deaths  every  day,  oughtest  thou  not 
to  endiu'e  all  1  For  the  sake  of  office  thou  doest  all  manner  of 
things ;  when  then  thou  art  going  to  share  the  kingdom  of 
the  Only-Begotten,  wilt  thou  not  spring  down  upon  ten  thou- 
sand swords  ?  wouldest  thou  not  leap  into  fire  ?  And  this  is 
not  all  that  is  strange,  but  that  when  about  to  depart  even, 
thou  bewailest,  and  wouldest  gladly  dwell  amongst  the  things 


The  soul  should  he  ready  to  quit  the  nest.  205 

which  are  here,  being  a  lover  of  the  body.     What  fancy  is  Hom. 

this?    Dost  thou  regard   even  death   as  a  thing  of  terror? '- — 

The  cause  of  this  is  kixury,  ease:  for  he  at  least  that  should 
live  an  embittered'  life  would  wish  even  for  wings,  and  to  be '*'*''«'^'- 
loosed  from  hence.     But  now  it  is  the  same  with  us  as  with  see  on 
the  spoiled  nestlings,  which  would  v^illingly  remain  for  ever  in  ^"^^-    . 
the  nest.     But  the  longer  we  remain,  the  feebler  shall  we  be.  Tr.  p. 
For  the  present  life  is  a  nest  cemented  together  with  sticks  ^^^' 
and  mire.     Yea,  shouldest  thou    shew  me    even  the  great 
mansions,  yea  the  royalpalace  itself  glittering  with  all  its 
gold  and  precious  stones ;  I  shall  think  them  no  better  than  the 
nests  of  swallows,  for  when  the  winter  is  come  they  will  all 
fall  of  themselves.    By  winter  I  mean  That  Day,  not  that 
it  will  be  a  winter  to  all.     For  God  also  calleth  that  time 
both  night  and  day ;  the  first  in  regard  of  sinners,  the  latter 
of  the  just.     So  do  I  also  now  call  it  winter.     If  in  the  sum- 
mer we  have  not  been  well  brought  up,  so  as  to  be  able  to 
fly  when  winter  is  come,  our  mothers   will  not  take  us,  but 
will  leave  us  to   die  of  hunger,  or  to   perish  when  the  nest 
falls ;  for  easily  as  it  were  a  nest,  or  rather  more  easily,  will 
God  in  that  day  remove  all  things,  undoing  and  new  mould- 
ing all.     But  they  which  are  unfledged,  and  not  able  to  meet 
Him  in  the  air,  but  have  been  so  grossly "  brought  up  thaf-Z^a»»»'- 
they  have  no  lightness  of  wing,  will  suffer  all  those  things 
which  reason  is   such  characters  should   suffer.     Now  the 
brood  of  swallows,  when  they  are  fallen,  perish  quickly ;  but 
we  shall  not  perish,  but  be  punished  for  ever.     That  season 
will  be  winter;  rather  more  severe  than  winter.     For,  not 
winter  torrents  of  water  are  those  that  roll  down,  but  rivers  of 
fire;  not  darkness  that  riseth  from  clouds  is  there,  but  dark- 
ness that  cannot  be  dispelled,  and  without  a  ray  of  light,  so 
that  they  cannot  see  either  the  heaven,  or  the  air,  but  are 
more  straitened  than  those  who  have  been  buried  in  the  earth. 
Oftentimes  do  we  say  these  things,  but  there  are  whom 
we  cannot  bring  to  believe.     And  it  is  nothing  wonderful  if 
we,  men  of  small  account,  are  thus  treated,  when  we  discourse 
of  such   things,  since  the  same  happened  to  the   Prophets 
also;  when  they  spoke  not  of  such  mattei's  only,  but  also  of  war  Jer.21, 
and  captivity.     And  Zedckiah  was  rebuked  by  Jeremiah,  and  jg.'&c.' 
was  not  ashamed.     Therefore  the  Prophets  said.  Woe  imto^^-^A^' 


206      Judgment  disbelieved  by  me7i  called  Christians. 

Co  LOS.  them  that  say,  Let  Ood  hasten  loith  sjieed  His  work,  that  we 

'     '  7nay  see  it,  and  let  the  counsel  of  the  Holy  One  of  Israel 

omits     come,  that  xoe  may  know  it.     Let  us  not  wonder  at  this.    For 

*  ®"'     neither  did  those  believe  who  were  in  the  days  of  the  ark ; 

they  believed,  however,  when  their  belief  was  of  no  gain  to 
them;  neither  did  they  of  Sodom  expect  [their  fate],  howbeit 
they  too  believed,  when  they  gained  nothing  by  believing. 
And  why  do  I  speak  of  the  future  ?  Who  would  have  ex- 
pected these  things  which  are  now  happening  in  divers 
places;  these  earthquakes,  these  overthrows  of  cities?  And 
yet  were  these  things  easier  to  believe  than  those  ;  those,  I 
mean,  which  happened  in  the  days  ol"  the  ark. 

Whence  is  this  evident  ?  Because  that  the  men  of  those 
times  had  no  other  example  to  look  at,  neither  had  they  heard 
the  Scriptures,  but  with  us,  on  the  other  hand,  are  countless 
instances  that  have  hapjicned  both  in  our  own,  and  in  former 
years.  But  whence  arose  the  unbelief  of  these  persons?  From 
a  softened  soul ;  they  drank  and  ate,  and  therefore  they  be- 
lieved not.     For,  what  a  man  wishes,  he  thinks,  and  expects ; 

•  xTi^os.   and  they  that  gainsay  him  are  a  jest'. 

(5)  But  let  it  not  be  so  witli  us  ;  for  hereafter  it  will  not  be  a 
flood  ;  nor  the  punishment  till  death  only  ;  but  death  will  be 
the  beginning  of  their  punishment,  who  believe  not  that  there 
is  a  Judgment.  And  doth  any  ask,  who  has  come  from 
thence,  and  said  so?  If  now  thou  speakest  thus  in  jest, 
not  even  so  is  it  well ;  for  one  ought  not  to  jest  in  such 
matters ;  and  we  jest,  not  where  jesting  is  in  place,  but 
with  peril ;  but  if  what  thou  really  feelest,  and  thou  art  of 
opinion  that  there  is  nothing  hereafter,  how  is  it  that  thou 
callest  thyself  a  Christian  ?  For  I  take  not  into  account  those 
who  are  without.  Why  receivest  thou  the  Laver?  Why 
dost  thou  set  foot  wiihin  the  Church  ?  Is  it  that  we  promise 
thee  magistracies  ?  All  our  hope  is  in  the  things  to  come. 
Why  then  comest  thou,  if  thou  believest  not  the  Scriptures, 
if  thou  believest  not  Christ  ?  I  cannot  call  such  an  one  a 
Christian ;  God  forbid !  but  worse  than  even  a  Gentile.  In 
what  res])ect?  In  this;  that  when  thou  thinkcst  Christ  is 
God,  thou  believest  Him  not  as  God.  For  in  that  im])iety 
there  is  at  least  consistency;  for  he  who  thinks  not  that 
Christ  is  God,  necessarily  will  also  not  believe  Him,  but  this 


This  caused  by  an  evil  conscience.  207 

impiety  has  not  even   consistency  ;   to   confess  Him  to  be   Hom, 
God,  and  yet  not  to  think  Him  worthy  of  belief  in  what  He '— 


has  said;  these  are  the  words  of  drunkenness,  of  luxury,  of  riot. 
Let  us  eat  and  drink,  for  to-morrow  we  die.     Not  to-mor-  ^  ^°''' 

•^  15,  32. 

row;  but  now  ye  are  dead,  when  ye  thus  speak.  Shall  we  then 
be  in  nothing  different  from  swine  and  asses  ?  tell  me.  For 
if  there  be  neither  a  judgment,  nor  a  retribution,  nor  a  tri- 
bunal, wherefore  have  we  been  honoured  with  such  a  gift  as 
reason,  and  have  all  things  put  under  us  ?  Why  do  we  rule, 
and  are  they  ruled  ?  See  how  the  devil  is  on  every  side  urgent 
to  persuade  us  to  be  ignorant  of  the  Gift  of  God.  He  mixes 
together  the  slaves  with  their  masters,  like  some  man-stealer  ^ 
and  ungrateful  servant,  he  strives  to  degrade  the  free  to  the 
level  of  the  criminal.  And  he  seems  indeed  to  be  overthrow- 
ing the  Judgment,  but  he  is  overthrowing  the  being  of  God\ 
For  such  is  ever  the  devil's  way ;  he  puts  forwai'd  every 
thing  artfully,  and  not  in  a  straightforward  manner,  to  put 
us  on  our  guard.  If  there  is  no  Judgment,  God  is  notjust: 
(I  speak  as  a  man,)  if  God  is  not  just,  then  there  is  no  God 
at  all :  if  there  is  no  God,  all  things  go  on  at  haphazard, 
virtue  is  nought,  vice  nought.  But  he  says  nothing  of  this 
openly.  Seest  thou  the  drift  of  this  satanical  argument? 
how,  instead  of  men,  he  wishes  to  make  us  brutes,  or  rather, 
wild  beasts,  or  rather,  demons.  Let  us  then  not  he  persuaded 
by  him.  For  there  is  a  Judgment,  O  wretched  and  miserable 
man !  I  know  whence  thou  comest  to  use  such  words.  Thou 
hast  committed  many  sins,  thou  hast  offended,  thou  hast  no 
confidence  %  thou  thinkest  that  the  nature  of  things  will  even "/«?/"- 
follow  thy  arguments.  Meanwhile,  saith  he,  I  will  not  tor- 
ment my  soul  with  the  expectation  of  hell,  and,  if  there  be  a 
hell,  I  will  persuade  it  that  there  is  none;  meanwhile  I  will 
live  here  in  luxury  !  Why  dost  thou  add  sin  to  sin  ?  If 
when  thou  hast  sinned  thou  believest  that  there  is  a  hell,  thou 
wilt  depart  with  the  penalty  of  thy  sins  only  to  pay ;  but  if 
thou  add  this  further  impiety,  thou  wilt  also  for  thine  impiety, 
and  for  this  thy  thought,  suffer  the  uttermost  punishment ;  and 
what  was  a  cold  and  shortlived  comfort  to  thee,  will  be  a 
ground  for  thy  being  punished  for  ever.  Thou  hast  sinned  : 
be  it  so :  why  dost  thou  encourage  others  also  to  sin,  by  say- 

*  «vS^KToJia-r^;,  one  who  steals  freemen  for  slaves. 


•208  Punishment  increased  hy  unbelief. 

CoLos.  ing  that  there  is  no  hell  ?  Why  dost  thou  mislead  the  sim- 
— '- — —  pier  sort  ?  Why  unnerve  the  hands  of  the  people  ?  So  far  as 
thou  art  concerned,  every  thing  is  turned  upside  down ;  nei- 
ther will  the  good  become  better,  but  listless ;  nor  the  wicked 
desist  from  their  wickedness.  For,  if  we  corrupt  others,  do 
we  get  allowance  for  our  sins?  Seest  thou  not  the  devil, 
how  he  attempted  to  bring  down  Adam?  And  has  there 
then  been  allowance  for  him  ?  Nay,  surely  it  will  be  the 
occasion  of  a  greater  punishment.  For  he  is  ever  contriving 
that  we  may  be  punished  not  for  our  own  sins  only,  but  also 
for  those  of  others.  Let  us  not  then  suppose  that  to  bring 
down  others  into  the  same  destruction  with  ourselves  will 
make  the  Judgment-seat  more  lenient  to  us.  Surely  this 
will  make  it  more  severe.  Why  thrust  we  ourselves  on  de- 
struction ?    The  whole  of  this  cometh  of  Satan. 

O  man,  hast  thou  sinned  ?  Thou  hast  for  thy  Master  One 
that  loveth  man.  Entreat,  implore,  weep,  groan;  and  tei'rify 
others,  and  pray  them  that  they  fall  not  into  the  same.  If  in 
a  house  some  servant,  of  those  that  had  offended  their  master, 
should  say  to  his  son,  "  My  child,  I  have  offended  the 
master,  do  thou  be  careful  to  please  him,  that  thou  be  not  as 
I :"  tell  me,  will  he  not  have  some  forgiveness  ?  will  he  not 
bend  and  soften  his  master?  But  if,  leaving  so  to  speak, 
isc.  thehe  shall  say  such  words  as  these,  that  he'  will  not  requite 
every  one  according  to  his  deserts;  that,  all  things  are 
jumbled  together  indiscriminately,  both  good  and  bad ;  that 
there  is  no  thanks  in  this  house  ;  what  thinkest  thou  vvill  be 
the  master's  mind  concerning  him  ?  will  he  not  suffer  a 
severer  punishment  for  his  own  misdoings  ?  Justly  so ;  for 
in  the  former  case  his  feeling  will  plead  for  him,  though  it 
2Sav.  be  but  weakly;  but  in  this,  nothing-.  If  no  other  then,  yet 
'°°°"^' imitate  at  least  that  rich  man  in  hell,  who  said,  'Father 
Abraham,  send  Lazarus  to  my  kinsmen,  lest  they  come  into 
this  place,'  since  he  could  not  go  himself,  so  that  they  might 
not  fall  into  the  same  condemnation.  Let  us  have  done 
with  such  satanical  words. 
(0)  What  then,  saith  he,  when  the  Greeks  put  questions  to  us; 
wouldest  thou  not  that  we  should  try  to  cure '  them  ?    But 

^  fii^atrtitiv.  As  we  say,  familiarly,  '  The  Kemedy  of  Greekish  affections.' 
'  doctor  thurn.'  The  term  was  commonly  Here  it  is  '  humour  them'  by  palatable 
used.     Theodoret  has  a  treatise  called,     doctrine. 


Hotv  to  argue  uith  Heathens.  They  may  hold  a  Judyment.  209 

by  casting  the  Christian  into  perplexity,  under  pretence  of  Hom. 
curing  the  Greek,  thou  aimest  at  establishing  thy  Satanical     ^^' 
doctrine.     For  since,  when  communing  with  thy  soul  alone 
of  these  things,  thou  persuadest  her  not;    thou  desirest  to 
bring  forward  others  as  witnesses.     But  if  one  must  reason 
with  Greeks,  the  discussion  should  not  begin  with  this ;  but 
whether  Christ  be  *  God,  and  the  Son  of  God;  whether  those  i  Sav. 
gods  of  theirs  be  demons.     If  these  points  be  established,  all  q*,'^'^* 
the  others  follow ;  but,  before  making  good  the  beginning,  it  is.' 
is  vain  to  dispute  about  the  end,  before  learaing  the  first 
elements,  it  is  superfluous  and  unprofitable  to  come  to  the 
conclusion.     The  Greek  disbelieves  the  Judgment,  and  he 
is  in  the  same  case   with  thyself,  seeing  that  he  too  hath 
many  who  have  treated  these  things  in  their  philosophy;  and 
albeit  when  they  so  spoke  they  held  the  soul  as  separated 
from  the  body,  still  they  set  up  ^  a  seat  of  judgment.     And"'*«^'- 
the  thing  is  so  very  clear,  that  no  one  scarcely  is  ignorant  of 
it,  but  both  poets  and  all  are  agreed  among  themselves  that 
there  is  both  a  Tribunal  and  a  Judgment.    So  that  the  Greek 
also  doth  not  disbelieve  his  own  authorities;    neither  doth 
the  Jew  doubt  about  these  things,  nor  in  a  word  doth  any 
man. 

Why  then  deceive  we  ourselves }    See,  thou  sayest  these 
things  to  me.     What  wilt  thou  say  to  God,  tJiat  fashioned ^s. '63 
our  hearts  one  hy  one  ^ ;    that  knoweth  every  thing  that  is  ^^* 
in  the  mind;    that   is  quick,  and  powerfuP\  and  sharper Heh.  4 
than  any  two-edged  sword?    For  tell  me  with  truth;  Dost^^* 
thou  not  condemn  thyself  when  sinning .?     [and  is  there  any 
of  mankind   that  blames  not  himself  when  he  is  wilful^?]  ^  not  in 
And  how   should  wisdom    so  great,  as   that    one  who    sinSpjes*!"" 
should  condemn  himself,  come  by  chance,  for  this  is  a  work 
of  mighty  wisdom.     Thou  condemnest  thyself.    And  will  He 
who  giveth  thee  such  thoughts  leave  every  thing  to  go  on  at 
hazard  ?    This  rule  then  will  hold  universally  and  strictly. 
Not  one  of  those  who  live  in  virtue  wholly  disbelieves  the 
doctrine    of  the   Judgment,  even   though    he    be   Greek    or 
heretic.    None,  save  a  few,  of  those  who  live  in  great  wicked- 
ness, receives  the  doctrine  of  the  Resurrection.     And  this  is 

f  xecrtifiimf,  LXX.  E.  V.  alifce.         ^  hi^youvrx,  working.  Rec.  text  m^yii{. 

P 


210       Disbelief  til.  Judgvient  comes  ojsiuful  pleasures, 

CoLos.  what  the  Psahuist  says,  Thy  judgments  are  taken  away  frum 
'     "   he/ore  his  face.     Whcrclore  ?    Because  liis  nays  are  always 


Fs.10,5. 

profane;  for  he  saith,  Let  us  eat  and  drink,  for  to-morrow 
we  die. 

Secst  thou  that  thus  to  speak  is  the  mark  of  the  grovelling? 
Of  eating  and  drinking  come  these  sayings  which  are  sub- 
versive of  the  Resurrection.  For  the  soul  endures  not,  I  say, 
it  endures  not  the  tribunal  which  the  conscience  supplieth, 
and  so  it  is  with  it,  as  with  a  nnirderer,  who  first  suggests  to 
himself  that  he  shall  not  be  detected,  and  so  goes  on  to  slay, 
for  had  his  conscience  been  his  judge,  he  would  not  hastily 
have  come  to  that  daring  wickedness.  And  still  he  knows, 
and  pretends  not  to  know,  lest  he  should  be  tortured  by  con- 
science and  fear,  for,  certainly,  in  that  case,  he  would  have 
been  less  resolute  for  the  murder.  So  too,  assuredly,  do  they 
who  sin,  both  know  that  to  sin  is  an  evil  thing,  and  whilst 
day  by  day  they  wallow  in  that  wickedness,  they  are  unwil- 

'icr/Aajct-  ling  to  know  it,  although  their  consciences  pluck  at  them '. 

,a„.  But  let  us  give  no  heed  to  such  persons,  for  there  will  be, 

there  will  assuredly  be,  a  Judgment  and  a  Resurrection,  and 
God  will  not  leave  so  great  works  without  direction.  Where- 
fore, I  beseech  you,  let  us  leave  off  wickedness,  and  lay  fast 
hold  on  virtue,  that  we  may  receive  the  true  doctrine  in 
Christ  Jesus  our  Lord.  And  yet,  which  is  easier  to  receive  ? 
the  doctrine  of  the  Resurrection,  or  that  of  Fate?  The  latter 
is  full  of  injustice,  of  absurdity,  of  cruelty,  of  inhumanity; 
the  other  of  righteousness,  awarding  according  to  desert; 
and  still  men  do  not  receive  it.  But  the  fault  is,  indolence, 
for  no  one  that  hath  understanding  receives  the  other.  For 
amongst  the  Greeks  even,  they  who  did  receive  that  doctrine, 
were  those  who  in  their  definition  of  pleasure  affirmed  it  to 
be  the  '  end,'  but  they  who  loved  virtue,  would  not  receive 
it,  but  they  cast  it  out  as  absurd.  But  if  among  the  Greeks 
this  were  so,  much  more  will  it  hold  good  with  the  doctrine 
of  the  Resurrection.  And  observe,  I  pray  you,  how  the 
devil  hath  established  two  contrary  things:  for  in  order  that 

■!  h^a-     we  may  neglect   virtue ;    and   pay   honour  -  to   demons,    he 

*"""'""'  brought  in  this  Necessity,  and  by  means  of  each  he  procured 
the  belief  of  both.  What  reason  then  will  he  be  able  to 
give,  who  obstinately  disbelieves  a  thing  so  admirable,  and 


and  is  not  founded  on  Reason.  211 

is  persuaded  by  those  who  talk  so  idly?    Do  not  then  sup-  Hom. 
port  thyself  with  the  consolation,  that  thou  wilt  meet  with     ^^  - 
forgiveness ;  but  let  us,  collecting  all  our  strength,  stir  our- 
selves up  to  virtue,  and  let  us  live  truly  to  God,  in  Christ 
Jesus  our  Lord,  &c. 


p  2 


HOMILY    III. 


Col.  i.  15—18. 
Who  is  the  Image  of  the  invisible  Qod,  the  Firstborn  of  every 
^"^  ^''  creature ' :  For  by  Him  were  all  things  created,  that  are  in 
heaven,  and  that  are  in  earth,  visible  and  invisible,  whether 
they  be  thrones,  or  dominions,  or  princiimlities,  or  powers: 
all  things  were  created  by  Him,,  and  for  Him :  And  He 
is  before  all  things,  and  by  Him  all  things  consist.  And 
He  is  the  head  of  the  body,  the  Church. 

To-day  it  is  necessary  for  me   to  pay  the  debt,   which 
2  See      yesterday^  I  deferred,  in  order  that  I  might  address  it  to  your 
6  a^fl^* minds  when  in  full  forced     Paul,  discoursing  as  we  shewed 
p.  203.   of  the  dignity  of  the  Son,  says  these  words ;     Who  is  the 
^Xa,"'  Image  of  the  invisible  God.     Whose  image  then,  thinkest 
thou  that  he  says  He  is.?     If  God's,  it  is  well,   (for   He  is 
God,  and  the  Son  of  God  ;  and  the  words,  the  Image  of  God, 
implies  His  exact  likeness ",  so  then  He  is   by  this  parti- 
cular  exactly  like,)  but   if  man's,  say  so,  and  I  will  have 
done  with  thee  as  a  madman.     But  wherefore  hath  no  Angel 
any  where  been  called  either  '  image'  or  *  son,'  but  man  both? 
Wherefore }    Because  in  the  former  case  indeed  the  exalted- 
ness  of  their  nature  might  presently  have  thrust  the  many 
viz.      into  this  impiety^;  but  in  the  other  case  the  mean  and  low 
nature  is  a  pledge  of  security  against  this,  and  will  not  allow 
any,  even  should  they  desire  it,  to  suspect  any  thing  of  the 
kind,  nor  to  bring  down  the  Word  so  low.     For  this  cause, 
whei'c  the  meanness  is   great,  the   Scripture   boldly  asserts 
the  honour,  but  where  the  nature  is  higher,  it  forbears.     But 
he  saith,  Image  of  the  Invisible.     Surely  then  if  He  be  in- 
visible,  the  image   is   invisible    too,   (and    invisible   in    like 

»  TO    a^jra^aXXaxTov,    unvaryingness.  Image   as  Man,')  say   so,  and   I   will 

Sav.  mar.  has,  "  Of  whom  (or  of  what)  have  done  with  you  as  a  madman.     But 

then  wilt  thou  have  the  Image  to  be?  if  as    God   and  the   Son    of  God,   the 

Of  God  P    Then  is  He  that  is  above  all  Image  of  God   implies  being  without 

greatness   without   difference.      For   if  difference."      And    Catena   and    Bodl. 

as   the  Image  of  a  man,  (read  '  if  an  Ms.  Extracts  nearly  the  same. 


Arian 
ism 


The  Son,  as  the  linage  of  the  Father,  must  be  exactly  like.  213 

manner,)  for  otherwise  it  would  not  be  an  image.     For  an   Hom. 
image,  so  far  as  it  is  an  image,  even  amongst  us,  ought  to 


be  no  whit  different',  as  of  characters  or  of  a  resemblance '^. ' '»'^«e- 
But  here  indeed  amongst  us,  this  is  by  no  means  possible ; , 


Tfl» 


for  human  art  fails  in  many  respects,  or  rather  fails  in  all,  if 
you  are  looking  for  accxu'acy.  But  where  God  is,  there  is 
no  error,  no  failure. 

Bui  if  a  creature  :  how  is  He  the  Image  of  the  Creator? 
For  neither  is  a  horse  the  image  of  a  man.  If  the  Image 
mean  not  that  He  is  no  whit  different  from  the  Invisible, 
what  hinders  the  Angels  also  from  being  His  image?  for 
they  too  are  invisible;  but  not  to  one  another:  and  the  soul 
is  invisible :  but  because  it  is  invisible,  it  is  simply  on  that 
account  an  image,  and"  not  in  such  sort  as  He  is**.  V'^'  ^^ 

^   '  .  thougn 

The  Firstborn  of  every  creature.     '  What  then,'  saith  one,     ^2) 
*  Lo,  He  is  a  creature.'     Wlience  ?    tell  me.     '  Because  he 
ssLid  firstborn.''  However,  he  said  n^  ^first  cirgaJed,'  hut  first- 
born.    Then  if  because  He  is  called  frstborn,  thou  sayest  He 
is  created,  what  wilt  thou  say  when  thou  hearest  Him  called 

a  brother  9    For  the  Scripture  calleth  Him  a  brother  in  all  Heb.2, 

17. 
things  made  like  unto  us.     Shall  we  then  for  this  take  from 

Him  His  being  Creator;  and  insist  that  neither  in  dignity 
nor  in  any  other  thing  is  He  superior  to  us  ?  And  who  that 
hath  understanding  would  say  this  ?  For  the  word  firstborn 
is  not  expressive  of  dignity  and  honour,  but  of  time  only. 
If  then  He  hath  no  precedence  over  us;  perchance  according 
to  this  reasoning.  He  is  Firstborn  of  all  things,  and  so  God 
the  Word  will  be  consubstantial  with  stones,  and  trees,  and 
the  like,  for  he  saith.  Firstborn  of  every  creature!  '  But,' 
saith  one,  '  He  is  said  to  he  firstborn ;  surely  then  He  is 
created.'  Rightly,  if  this  be  so,  and  it  have  no  other  expres- 
sions akin  to  it,  such  a.?,  firstborn  from  the  dead,  firstborn  Co\.i, 
among  many  brethren.  Of  what,  tell  me,  are  the  words ^rs?-  ^^^^  g 
born  from  the  dead  declaratory?    For  thou  wilt  not  say  '  of  29. 

2  p(^a^»Krri^ut  Koi  cfteiiftu;.    The  ar-  ^  Cat.  and  Bodl,  read, '  but  if,  simply 

gument    is,    that    invisibleness    being  because    invisible,    it    is    therefore    an 

mentioned,  the  image  must  have  it,  as  image,  though  not  so   as  He  is,  then 

if  one  should  say,  '  the  picture  of  a  ve-  are  the  angels  images.     A   Paris  Ms. 

nerable  man,'  one  would  undt-rstand  a  nearly    agrees.      The    Catena    varies 

venerable   expression    in   the   features,  much    in   the   next   paragraph.      The 

Compare  St.   Athanasius  against  Ari-  words  '  and  in   like  manner  invisible,' 

anism.  Disc.  1.  c.  vi.  §.  20.  Tr.  p.  209.  above,  are  from  it  and  Bodl.  2. 
and  note  d. 


211  Meaning  of-  Firsthorn  of  every  creature.'' 

CoLos.this,  that  He  first  rose  ;'  for  he  said  not  simply,  '  of  the  dead; 

— — '-hwi  firstborn  from  the  dead,  nor  yet  *  that  lie  died  fast,'  but 
that  lie  rose  the  firstborn  from  the  dead.  So  that  they  de- 
clare nothing  else  than  this,  that  He  is  the  Firstfruits  of  the 
Resurrection.  Surely  then  neither  in  the  place  before  us"". 
Next  he  proceeds  to  the  doctrine  itself.  For  that  they  may 
not  think  Him  to  be  of  more  recent  existence,  because  that 
in  former  times  the  aj^proach  was  through  Angels,  but  now 
through  llim;  he  shews  first,  that  they  had  no  power,  (for 

V.  13.  else  it  had  not  been  out  of  darkness  that  He  brought,)  next, 
that  He  is  also  before  them.  And  he  uses  as  a  proof  of  His 
being  before  them,  this;  that  they  were  created  by  Him. 

'Gr.  m  For  by^  Him,  he  saith,  were  all  things  created.  What  do 
they  say  here,  that  hold  with  Paul  of  Samosata*^?  That  all 
things  were  made  in  Him,  for  lo!  it  is  said,  that  in  Him  all 
things  toere  created.  Moreover  he  said,  the  things  in  heaven, 
and  the  things  in  earth.  He  has  laid  down  first  that''  which 
was  questioned.  Then  he  subjoins  the  visible,  and  the  invi- 
sible. Meaning  by  invisible,  the  soul,  by  visible,  all  mankind. 
And  what  is  granted,  he  lets  alone,  but  what  is  doubted  of, 
he  asserts.  Then  he  says.  Whether  they  be  thrones,  or  domi- 
nions, or  principalities,  or  powers.     The  word  whether  com- 

^Tow  prehends  the  whole  of  things  -;  not  so,  however,  as  to  include 
The  Spirit  amongst  the  powers ;  but  by  means  of  the  greater 
things  shews  it  of  the  less  also.     All  things,  he  saith,  were 

'  th;  to   created  by  Him,,  and  for '  Him.     Lo,  in  Him,  is  ^  by  Him,  for 

or  into. 

'  i.  e.  is  any  thinfi;  else  meant  by  the  mar.    and   a  Paris    Ms.  have    another 

vvord  •r^aiToroxot ,  than   that  He  is  the  reading.     "  Here  what  say  they  that 

Firstliuits  of  the  Creation.  This  may  be  hold   with    Paul   of  Samosata?      The 

his  meaning,  or  '  that  He,  the  Only-be-  things  in  the  heavi)is,  that  which  was 

gotten,is  the  Beginning  of  the  Creation.'  in  question,  he  hath  placed   first,  aw^/ 

See    note   on    St.    Athanasius    against  the  things  on  the  earth.     Afterward  he 

Arianism,   Disc.   1.   Oxf.  Tr.  p.  278.  says,  cmd  things  visible  and  invisil)le. 

and  below,  p.  216.  at  note  k.  (Downes  would  read,  'invisible  things,' 

•1  P.  of  Samosata  held   the   Divine  as  for  instance  the  soul,  '  were  made  P') 

Word,  nr  Reason,  to  be  a  mere  Attri-  Thus    the  soul  was  made  in  heaven, 

hute,  and  not  a  Person.     The  Person  visible  things,  such  as  men,  Elias  and 

of  our   Lord    would    thus    be    simply  Paul.      Whether  thrones,  he  says,"  &c. 

Human,  only  with  a  Divine  influence.  Another  Paris  IMs.   and   one   in  Brit. 

See  St.  Ath.  Def.  of  Nic.  Def.  c.  v.  M.  read,  '  that  all  things  were  made  in 

§.  1 1.  Tr.  p.  41.     This  text  of  St.  Paul  heaven,' which,  taken   with  the   above 

is  (juoted  against  P.  of  Samosata,  Cone,  reading  a  little    altered,   would   make 

Ant.   i.   Labbe,   t.   1.   p.  84(J.   by    the  some  sense. 

orthodox  Bishops.  See  also  Ejjiph.  Hter.  «  One  Ms.  has,  '  first  the  things  in 

45.     Tile  heretics  might  allow  what  is  heaven,   ice.'  which    agrees    with  the 

said  here  of  the  Word  as  an  Attribute  ;  sense, 

the  refutation  follows  presently.     Sav.  f  i.  c.  In  Him,  (which.our  Version 


wanTSj 


The  Son  '  before  all  things:  215 

having  said  in  Him,  he  added,  by  Him.     But  what  is  for  Hom. 

Him  ?    It  is  this ;  the  subsistence  of  all  things  depends  on ^- 

Him,     Not  only  did  He  Himself  bring  them  out  of  nothing 

into  being,  but  Himself  sustains'   them  now,  so  that  wereW*e«- 

°'  rti. 

they  dissevered  from  His  Providence,  they  were  at  once  un- 
done and  destroyed.    But  He  said  not, '  He  continues  them,' 
which  had  been  a  grosser  way  of  speaking,  but  what  is  more 
subtle,  that  on  Him  they  hang.     For  to  have  only  a  bearing 
on   Him  is   enough  to   continue  any  thing  and  bind  it  fast. 
So  also  the  vrord  Jirstborn  is  said  as /oundat ion  is-.     But^orper- 
this  doth  not  shew  the  creatures  to  be  consubstantial  with  thes^ense 
Him  ;  but  that  all  things  are  by  Him,  and  in  Him.     So  also  of  a 
when  he  says  elsewhere,/  have  laid  a  foundation,  he  istion.' 
speaking   not   concerning    substance,   but   operation.     For,  J^"""-^' 
that  thou  mayest  not  think  Him  to  be  a  minister,  he   says 
that   He   continues  them,  which   is   not   less  than  making 
them.     Certainly,  with  us  it  is  greater  even :  for  to  the  foniier, 
art  conducts  us ;  but  to  the  latter,  not  so  ;  for  it  stayeth  not 
a  thing  in  decay. 

And  He  is  before  all  things,  he  saith.  This  is  befitting 
God.  Where  is  Paul  of  Samosata  ?  And  in  Him  all  things 
consist,  that  is,  they  are  created  into  Him.  He  repeats  these 
expressions  in  close  sequence ;  with  their  close  succession, 
as  it  were  with  rapid  strokes,  tearing  up  the  deadly  doctrine 
by  the  roots.  For,  if  even  when  such  great  things  had  been 
declared,  still  after  so  long  a  time  Paul  of  Samosata  sprung 
up,  how  much  more  [would  such  have  been  the  case],  had  not 
these  things  been  said  before  ?  And  in  Him,  he  saith,  all 
things  consist.  How  '  consist'  in  one  who  was  not }  So  that 
the  things  also  done  by  Angels  are  of  Him. 

A7id  He  is  the  head  of  the  body,  the  Church. 

Having  spoken  of  His  dignity,  he  afterwards  speaks  of 
His  love  to  man  also.  He  is,  saith  he,  the  Head  of  the  body, 
the  Church.  He  said  not  of  the  fidness^,  (although  this 
too  is  asserted  in  what  he  says,)  out  of  a  wish  to  shew  His 
great  friendliness  to  us,  in  that  He  who  is  thus  above,  and 
above  all,  connected  Himself  with  those  below.     For  every 

renders  by  Him,)  in  the  beginning  of  S  red  TXn^iaftxros.  Here  used  of  the 
the  verse,  is  said  in  such  a  sense  as  to  universe,  aoniewhat  as  1  Cor.  10,  26. 
agree  with  by  Him.  only  in  a  more  extended  sense. 


21(>  Christ  First  also  in  the  Church. 

CoLos. where  He  is  first;  above  first;  in  the  Church  first,  for  He  is 
~ — '-  the  Head  ;  in  the  Resurrection  first.     For  such  is  the  mean- 
ing of, 
(3)         Ver.  18.  That  He  might  have  the  preeminence.    So  that  in 
generation  also  He  is  first.      And  this  is  what  Paul  is  chiefly 
endeavouring  to  shew.     For  if  this  be  made  good,  that  He 
was  before  all  the  Angels ;    then  there  is  brought  in  along 
with  it  this  also  as  a  consequence,  that  He  did  their  works 
by  connnanding  llieni.     And  what  is  indeed  wonderful,  he 
^^'^°'  makes  a  point '  to  shew  that  He  is  first  in  the  later  generation. 

1  Cor.    Although  elsewhere  he  calls  Adam  first,  as  in  truth  he  is; 
'     ■  but  here  he  takes  the  Church  for  the  whole  race  of  mankind. 

For  He  is  first  of  the  Church ;  and  first  of  men  after  the 
flesh,  like  as  of  the  Creation ''.  And  therefore  he  here  uses 
the  word  Jirsiboru. 

What  is  in  this  place  the  meaning  of  the  Firstborn  ?  Who 
was  created  first,  or  rose  before  all ;  as  in  the  former  place  it 
means.  Who  was  before  all  things.  And  here  indeed  he 
uses  the  word  Jirslfruits,  saying,   Who  is  the '  Firstfruits, 

2  or  a-    ij,Q  Firstborn  from  the  dead,  that  in  all  tilings^  He  miqht 
all.        have  the  'preeminence,  shewing  that  the  rest  also  are  such  as 

He  ;  but  in  the  former  place  it  is  not  the  '  Firstfruits'  of  crea- 
tion''. And  it  is  there,  The  Image  of  the  invisible  God,  and 
then.  Firstborn. 

Ver.  19,  20.  For  it  pleased  the  Father,  that  in  Him  should 
all  fulness  dwell.  And  having  made  jjeace  by  the  Blood  of 
His  Cross,  by  Him  to  reconcile  all  things  unto  Himself, 
whether  things  in  earth,  or  things  in  heaven. 

Whatsoever  things  are  of  the  Father,  these  he  saith  are  of 

^  /itTo.    the  Son  also,  and  that  with  more  of  action  ^,  because  that  He 

■rxilovo,  \yQ^\y  i^ecame  dead '  for,  and  united  Himself  to  us.     He  said, 

Firstfruits,  as  of  fruits.     He  said   not  '  Resurrection,    but 

Firstfruits,  shewing  that  He  hath  sanctified  us  all,  and  offered 

'  ■^^*''     us,  as  it  were,  a  sacrifice.     The  tenn  fulness"^  he  used  of  the 


pa)lj.ct. 


b  Cat.  '  and  first  of  men  even  as  he  befweall^  so  here  also  he  has  T^\it,First- 

that  was  first  of  Creation  after  the  tiesh,'  fruits.' 

then  one  Par.  and  Br.  M.  read, '  For  this  '   Rec.  text  a^x,^,  St.  C.  has  ava^x.^ 

cause  both   here    and   there   the   word  ^  The  same  Mss.  add,  '  but  only  the 

'  Firstborn'    is    used.      But    what    is  Firstborn,  and  not  even  this  in  the  first 

Firslhorii   of  all  crention?     It   is   for  place,    but   after   saying.    Who   is  the 

'  First  Created,'  as  Firstborn  from  the  Image,'  &c. 

(lead  is  for,  '  Who  rose  again  before  '  »»*g«  yiyon,   alluding    to    the    ex- 
all.'     And  a.s   there  he  puts.    Who  is  pressioii,  ^^otToroitei  J»  uk^uh. 


Reconciliation  ihrough  Christ,  and  how.  217 

Godhead,  like   as   John   said,  Of  His  fulness  have  all  we  Hom. 

.                                                                      HI 
received.     That  is,  whether  it  were  the  Son  or  the  Word, — 


There  dwelt '",  not  a  sort  of  energy,  but  a  Substance. 

He  hath  no  causf*  to  assign  but  the  will  of  God :  for  this 
is  the  import  of,  it  pleased  .  .  .  in  Him.  And  .  .  .  by  Him 
to  reconcile  all  tilings  unto  Himself.  Lest  thou  shouldest 
think  that  He  undertook  the  office  of  a  minister  only,  he 
saith,  unto^  Himself.     And  yet  he  elsewhere  says,  that  He  2  Cor. 5, 

.  .  *  18 

reconciled   us  to  God,  as  in  the   Epistle  he  wrote  to  ^'^Q\Gr.into 

Corinthians.     And  he  well  said,  Bii  Him  to  make  an  end  of'^-  e.Jnto 

■r.         1  IT  ••,     1       ,         .         ^   the  Son 

reconciling  .     box  they  were  already  reconciled;   but  it  was  Himself. 

necessary  that  they  should  be  so  completely,  and  in  such 
sort,  as  no  more  to  be  at  enmity  with  Him.  And  how  this 
is  effected,  he  next "  makes  very  clear,  deducing  not  only  the 
reconciliation,  but  also  the  manner  of  the  reconciliation. 
Having  made  peace  through  the  Blood  of  His  Cross.  The 
word  reconcile,  shews  the  enmity ;  the  words  having  made 
peace,  the  war.  Tlirough  the  Blood  of  His  Cross,  by  Himself, 
whether  things  in  earth,  or  things  in  heaven.  A  great  thing 
indeed  it  is  to  reconcile ;  but  that  this  should  be  by  Himself 
too,  is  a  greater  thing.  A  greater  still,  that  it  should  be  through 
His  Blood ;  and  he  said  not  simply  His  Blood,  but  what  is 
yet  greater,  through  the  Cross.  So  that  the  marvels  are  five  : 
He  reconciled  us;  to  God;  by  Himself;  by  Death  ;  by  the 
Cross.  Admirable  again  !  How  he  has  mixed  them  up  ! 
For  lest  thou  shoiddest  think  that  it  is  one  thing  merely,  or 
that  the  Cross  is  any  thing  of  itself,  he  saith  by  Himself. 
How  knew  he ''  that  this  was  a  great  thing  ?  Because  not  by 
speaking  words,  but  by  giving  Himself  up  for  the  recon- 
ciliation, He  so  wrought  every  thing. 

But  what  is  things  in  heaven?  For  with  reason  indeed  is 
it  said,  the  things  in  earth,  for  those  were  filled  with  enmity, 
and  manifoldly  divided,  and  each  one  of  us  was  utterly  at 
variance  with  himself,  and  with  the  many ;  but  how  made 
He    peace   amongst  the  things  in   heaven?    Was  war  and 

•n  Bodl.  Extr.    '  whatever    was    the  P  Or  '  by  itself,'  (iaur'h)  i.  e.  separate 

son,   There    dwelt    the   Whole  Son,  from  the  Divine  Person,  as  it  would  be 

not'  &c.  if  there  had   been    a  several    Human 

"     iTeKaraXXa^eei     as    ardXJr^wirif ,  Personality.     (Cat.  and  Bodl.  iecurav.) 

above  ?  1  al.   '  How  ?     He   knew,   &c.'   or 

"  In  the  Eng.  Version,  the  clauses  '  How  well  aware  he  is.' 
are  transposed. 


218         God  reconciled  Angels  to  men,  not  they  Him. 

CoLos.  battle  there  also?     How  then  do   \vc  pray,  saying,  Thy  will 

Matt. 6  ^^  done  in  earth  as  it  is  in,  heaven?    What  then  can  one 

10.        say?    The  earth  was  divided  from  heaven,  the  Angels  were 

become  enemies  to  men,  through  seeing  their  Lord  insulted. 

Ephes.    To  unite  under  one  head ',  he  saith,  all  things  in   Christ, 

^E.Y.to'wliif^'h  fifs  in  heaven,  and  which  are  in  earth.     How  ?    The 

So^tli^^    things  in  heaven  indeed  in  this  way:    He  translated  Man 

in  one.    thither,  He  brought  up  to  them  the  enemy,  the  hated  one. 

Not  only  made  He  the  things  on  earth '  to  be  at  peace,  but 

He  brought  up  to  them  him  that  was  their  enemy  and  foe. 

Here  was  peace  profound.     Angels  again  appeared  on  the 

earth    thereafter,    because  that  Man   too   had   appeared   in 

2  Cor.    heaven.     And  it  seems  to  me  that  Paul  was  caught  up  as 

'    '    well  on  this  account,  as  to  shew  that  the  Son  also  had  been 

received  up  tliither.     For  in  the  earth  indeed,  the  peace  was 

twofold ;    with  the  things  of  heaven,  and  with  themselves ; 

but  in  heaven  it  was  simple.     For  if  the  Angels  rejoice  over 

one  sinner  that  repenteth,  much  more  will  they  over  so  many. 

All  this  God's  power  hath  wrought.     Why  then  place  }e 

confidence  in  Angels  ?   saith  he.     For  so  far  are  they  from 

bringing  you  near,  that  they  were  once  your  enemies  even  ; 

and  except  God  Himself  had  reconciled  you  with  them,  ye 

MoRAi..  would  not  have  been  at  peace  with  them.     Why  then  run  ye 

to  them  ?  Wouldest  thou  know  the  hatred  which  the  Angels 

had  against  us,  how  great  it  was ;  and  how  averse  to  us  they 

2  !<V  Ti-  always   were  ?     They  were   sent  to  take  vengeance  in  the 

Exod'    cases  of  the  Israelites,  of  David,  of  the  Sodomites,  of  the 

23,21.  Valley  of  weeping'.     Not  so  however  now,  but,  on  the  con- 

24,  \Q.  trary,  they  sang  upon  the  earth'  with  exceeding  joy.     And 

Gen.  19,  jjg  j^^  these  down  to  men  ",  and  led  men  up  to  them. 

(,3)         And  observe,  I  pray  you,  the  marvel  in  this :  He  brought 

these  first  down  hither,  and  then  he  took  up  man  to  them; 

earth  became   heaven,  because   that   heaven   was  about  to 

'  tlx,az'-  receive  the  things  of  earth.     Therefore  when  we  give  thanks^, 

"'^'"""'we  say,  Glory  to  God  in  the  highest,  and  on  earth  peace, 

good  uill  to  men.     Behold,  he  saith,  even   men   appeared 

"■  Bodl.  Extr.    '  He  made  not  him  '    Downes    conjectures.    Peace    on 

stayinpf  on  earth,'  &c.  cnrlh.    Luke  2,  13. 

»  Jud.  2,  5.  see  Ps.  84,  6.  (2   Sam.  "  Gr.  aureiif,  one  suspects  aTiut  («»- 

5,  seems  hardly  applicable.)  fi^aixnut)  whicli  has  been  conjectured. 


Peace  in  Heaven  and  Earth.     Guardian  Angels.     219 
w  ell-pleasing  to  Him  thereafter.    What  is  ffood  will  ?   Recon-   Hom. 


ciliation.     No  longer  is  the  heaven  a  wall  of  partition.     Atg-j^ 
first  the  Angels  were  according  to  the  number  of  the  nations;  2, 14. 
but  now,  not  according  to  the  number  of  the  nations,  but  32^3* 
that  of  the  believers.     Whence  is  this  evident?    Hear  Christ  LXX. 
saying,   Take  heed  that  ye  despise  not  one  of  these  little  ^^n- 
ones,  for   their  Angels  do  always  behold  the  face  of  My 
Father   which    is   in  heaven.     For   each   believer  hath    an 
Angel ;   since  even  from  the  beginning,  every  one  of  those 
that  were  approved  had  his  Angel,  as  Jacob  says,  TJie  Angel  ^^"^^^i 
that  feedeth   me,  and   delivereth  me  from  my  youlh^.     If  nearly. 
then  we  have  Angels,  let  us  be  sober*,  as  though  we  were  in  'mV^fes» 
the  presence  of  tutors ;  for  there  is  a  demon  present  also  y. 
Therefore  we  pray,  asking  for  the  Angel  of  peace,  and  every 
where  we  ask  for  peace',  (for  there  is  nothing  equal  to  this  ;) 
peace,  in  the  Churches,  in  the  prayers,  in  the  supplications, 
in  the  salutations^;    and  once,  and  twice,  and  thrice,  and  -  ^faifj^' 
many  times,  does  he  that  is  ovcr^  the  Church  give  it,  saying  f^^'^ 
over  them,  '  Peace  be  unto  you.'     Wherefore  ?    Because  this  ^"'^'^i- 
is  the  Mother  of  all  good  things ;  this  is  the  foundation  of 
joy.     Therefore  Christ   also    commanded    the    Apostles    on 
entering  into  the  houses  straightway  to  say  this,  as  being  a 
sort  of  symbol  of  the  good  things;  for  He  saith.  When  ye 
come  into  the  houses,  say,  Peace  be  unto  you'' ;  for  where  this 
is  wanting,  every  thing  is  useless.     And  again,  to  His  dis- 
ciples He  said.  Peace  I  leave  with  you.  My  peace  I  give  unto  JohnU, 
you.     This  prepareth  the  way  for  love.     And  he  that  is  over^"" 
the   Church,  says   not,   '  Peace   be    unto  you,'   simply,  but 
'  Peace  be  unto  all.'     For  where  is  the  profit,  if  with  this 
man  we  have    peace,  but  with   another,  war  and  fighting? 
what  is  the  gain  ?    For  neither  in  the  body,  should  some  of 


"  Fecdcth,  is  said  of  God  in  the  text,  who  cites  Origen.  Hom.  xii.  in  Luc.  S. 

On  the  passage,   St.  Chrys.   does   not  Greg.   Nyss.   de  Vita   Mosis,  p.  _194. 

notice  the  mention  of  the  Angel.     He  Petavius,  Theol.  Dog.  de  Ang.  1.  ii.  c. 

quotes  it,  however,  in  his  first  Homily  8.   cites  St.  Basil,    contr.    Eunom.   p. 

de  laudihus  B.  Pauli.    He  also  infers  79,  and  on  Ps.  33.  p.  220.  &c. 

the  doctrine  from  Acts  12,  15.    Hom.  ^    In  Hom.   xxxii.  on  St.  Matt,  he 

xxvi.     St.     Jerome,    on    Is.    66,   20.  mentions  a  prayer  for  Peace.    See  also 

quotes   all  these    passages.    Bp.  Bull,  Const.  Ap.  1.  viii.  c.  37.  fin. 

Scr.  xii.  adds,  Eccl.  5,  6.  »    S.  Matt.  10,  12.    S.  Lukn  10,  5. 

V  See  St.  Hermas,  Past.  1.  ii.  pr.  6.  but  neither  accurately. 
«5. 1.  and  Cotelerius,  note  14.  t.  1.  p.  93. 


220         Breakers  of  Unity  tear  the  Body  of  Christ. 

CoLos.  its  elements  be  at  rest  and  others  in  a  state  of  variance  %  is  it 
^ '  ^  '  ])ossible  that  lieallh  should  ever  be  upheld;  but  only  when 

^,^Z,r)  the  whole  of  them  are  in  good  order,  and  harmony,  and 
peace,  and  except  the  whole  are  at  rest,  and  continue  M'ithin 
their  proper  limits,  all  will  be  overturned.  And,  further,  in 
our  minds,  except  all  our  thoughts  are  at  rest,  peace  will  not 

Matt.  5,  exist.     So  great  a  good  is  peace,  as  that  the   makers  and 

1  s„^/.    producers '   of  it  are  called  the   sons  of  God,  with  reason ; 
eu^yc)     because  the  Son  of  God  for  this  cause  came  upon  the  earth, 

to  set  at  peace  the  things  in  the  earth,  and  those  in   the 
heavens.     But  if  the  peacemakers  are  the  sous  of  God,  the 

2  nuTt    makers  of  disturbance '^  are  the  sons  of  the  devil. 

What  sayest  thou  ?  Dost  thou  excite  contentions  and  fight- 
ings ?    And  doth  any  ask  who  is  so  unhajijiy  ^    Many  there  are 
who  rejoice  at  evil,  and  who  do  rather  rend  in  pieces  the  Body 
of  Christ,  than  did  the  soldiers  pierce  It  with  the  spear,  or 
the  Jews  who  struck  It  through  with  the  nails.     A  less  evil 
was  that  than   this;    those  Members,  so  cut  through,  again 
united,  but  these  when  torn  off,  if  they  be  not  united  here, 
will  never  be  united,  but  remain  without  the  Fulness.    When 
thou  art  minded  to  war  against  thy  brother,  bethink  thee  that 
thou  warrest  against  the  members  of  Christ,  and  cease  from 
^  a-prt^-   thy  madness.     For  what  if  he  be  an  outcast^,  or  vile  ?    what  if 
jvTaTr^  he  be  open  to  contempt }    So  saith  He,  //  is  not  the  ivill  of 
1?,  li.   My  Father  that  one  of  these  little  ones  should  perish.     And 
ib.  ver.  again,  Their  Angels  do  always  behold  t  lie  face  of  My  Father 
^^'        which   is   in   heaven.     God    for   his    sake   even    became   a 
servant,  and  was  slain  ;   and  dost  thou  consider  him  to   be 
nothing.?     Surely  in  this  respect  also  thou  fightest  against 
*'^'''P''«'(jod,  in  that  thou  deliverest  a  judgment*  contrary  to  His. 
When  he  that  is  over  the  Church  cometh  in,  he  straightway 
5  fl^Aj.  says,  '  Peace  unto   all,'   when   he  preacheth  ^,  '  Peace  unto 
all,'   when  he  blesseth,  '  Peace  unto  all,'  when   he  biddeth 
to  salute,  '  Peace   unto  all,'  when  the  Sacrifice  is  finished, 
'  Peace   unto    all.'     And    again,   in    the    middle,    Grace    to 
yon   and  peace.     How   then  is  it  not   monstrous,   if,  while 
hearing  so  many  times  that  we  are  to  have  ])eace,  we  aie 
in  a  state  of  feud  with  each   other;    and  recei\dng  peace, 
"i.e.the^nJ  giving  it  back,  are  at  war  with   him*^  that  «iveth  it  to 

Jlishop.  "  " 

US.''     Thou  sayest,  "  And   to   tliy  spirit."     And  doest  thou 


Peace  (jiven  in  the  (Jhurch  effectual  ihromjli  the  Spirit.   2-21 

traduce  him  abroad?     Woo  is  me  !    that  the  majestic  usages'    Hom. 
of  the    Church    are  become    forms  of  thiugs    mei'ely,   and     ^ 

TflS 

not  a  truth.  Woe  is  me!  that  the  watchwords  of  thisjrs^,^ 
army  proceed  no  farther  than  to  be  only  words.  Whence 
also  ye  are  ignorant  wherefore  is  said,  '  Peace  unto  all.' 
But  hear  what  follows,  what  Christ  saith  ;  And  into  what-MatAO, 
soever  city  or  village  ye  shall  enter  .  .  .  irhen  ye  come  into 
an  house,  salute  it;  and  if  the  house  he  worthy,  let  your 
peace  come  upon  it,  but  if  it  he  not  worthy,  let  your  peace 
return  to  you.  We  are  therefore  ignorant ;  because  we  look 
upon  this  merely  as  a  figure  of  words ;  and  we  assent  not  to 
them  in  our  minds.  For  do  I ''  give  the  Peace  ?  It  is  Christ 
who  deigneth  to  speak  by  us.  Even  if  at  all  other  times  we 
are  void  of  grace,  yet  are  we  not  now,  for  your  sakes.  For 
if  the  Grace  of  God  wi'ought  in  an  ass  and  a  diviner,  for  the  Numb. 

...     22. 

sake  of  an  economy,  and  the  advantage  of  the  Israelites,  it  is 
quite  clear  that  It  will  not  refuse  to  operate  even  in  us,  but 
for  your "  sakes  will  endure  even  this. 

Let  none  say  then  that  I  am  mean,  and  low,  and  worthy  of 
no  consideration,  and  in  such  a  frame  of  mind  attend  to  me  ''. 
For  such  I  am ;  but  God's  way  always  is,  to  be  present  even 
with  such  for  the  sake  of  the  many.     And,  that  ye  may  know 
this,  with  Cain  He  vouchsafed  to  talk  for  Abel's  sake,  with  Gen.  4. 
the  devil  for  Job's,  with  Pharaoh  for  Joseph's,  with  Nebu-^°^^^j 
chadnezzar   for   Daniel's,    with    Belshazzar,  for    the    same.  Dan.  2. 
And   Magi   moreover  obtained  a  revelation ;    and  Caiaphas  -j^^^  g 
prophesied,    though   a  slayer    of  Christ,  and    an  unworthy  Matt.  2. 
man,  because  of  the  worthiness  of  the  priesthood.     And  it  is  49, 
said  to  have  been  for  this  reason  that  Aaron  was  not  smitten 
with  leprosy.     For  why,  tell  me,  when   both    had    spoken 
against  Moses  did  she^  alone  suffer  the  punishment.''  Marvel sMiriam 
not:  for  if  in  worldly  dignities,  even  though   ten  thousand ?^"""^" 
charges  be  laid  against  a  man,  yet  is  he  not  brought  to  trial 
before  he  has  laid  down  his  office,  in  order  that  it  also  may 
not  be  dishonoured  along  with  him ;  nmch  more  in  the  case 
of  spiritual  office,  be  he  whosoever  he   may,  the  grace  of 
God  works  in  him,  for  otherwise  every  thing  would  be  lost: 

^  This  implies  that  he  was   Bishop,         *=  So  Sav.    Beu.  '  our.' 
and  consequently  that  these  Homilies         ''  Or,  '  Even  so,  let  him   attend  to 
were  delivered  at  Constantinople.  me.' 


222  Authority  divine,  even  in  the  unworthy. 

Coi.os.  but  when  he  hath  laid  it  down,  either  after  he  is  dejiarted  or 
— — l-even  here,  then  indeed,  then  he  will  suffer  a  sorer  punish- 
ment. 

Do  not,  I  pray  you,  think  that  these  things  are  spoken 
from  us ;  it  is  the  Grace  of  God  which  worketh  in  the  un- 
worthy, not  for  our  sakes,  but  for  yours.     Hear  ye  then  what 
Mat.  10,  Christ  saith.     If  the  house  he  worthy,  let  your  peace  come 
Lukeio,  ^(/^ow  it.     And  how   becometh  it  worthy?    If  tJiey  receive 
^-  you,  He  saith.     But  if  they  receive  you  not,  nor  hear  your 

words,  .  .  .  verily  I  say  unto  you,  it  shall  be  more  tolerable 
for  the  land  of  Sodotn  and  Gomorrah  in  the  day  of  judg- 
ment, than  for  that  city.    What  boots  it  then,  that  ye  receive 
us,  and  hear  not  the  things  we  say .''    What  gain  is  it  that  ye 
!  h^a-    wait  upon '  us,  and  give  no  heed  to  the  things  which  are 
'"""•    spoken  to  you  ?    This  will  be  honour  to  us,  this  an  admirable 
service,  profitable  both   to  you   and  to  us,  if  ye  hear  us. 
Acts  23,  Hear  also  Paul  saying,  I  wist  not,  brethren,  that  he  was  the 
^-         High  Priest.     Hear  also  Christ  saying.  All  whatsoever  they 
bid  you  observe,  that  observe  and  do.     Thou  despisest  not 
rae,  but  the  Priesthood ;  when  thou  seest  me  stripped  of  this, 
then   despise   me ;    then  no  more  will  I  endure  to  impose 
commands.     But  so  long  as  we  sit  upon  this  throne,  so  long 
as  we  have  the  first  place,  we  have  both  the  dignity  and  the 
power,   even   though   we   are   unworthy.     If  the   throne  of 
=!  ai^'sri-  Moses  was  of  such  reverence,  that  for  its  sake  they  were  to 
^°''       be  heard,  much  more  the  throne  of  Christ.     It,  we  have 
1  j^jj^. received  by  succession^;  from  it  we  speak;  since  the  time 
f^i^a.      ii^ox  Christ  hath  vested*  in  us  the  ministry  of  reconciliation. 
Ambassadors,   whatever    be    their   sort,    because    of   tlie 
dignity  of  an  embassy,  enjoy  much  honour.     For  observe; 
they   go   into  the  heart  of  the   land   of  barbarians    alone, 
through  the  midst  of  so  many  enemies ;  and  because  the  law 
of  embassy  is  of  mighty  power,  all  honour  them;  all  look 
towards  them  with  respect,  all  send  them  forth  with  safety. 
And  we  now  have  received  a  word  of  embassy,  and  we  are 
come  from  God,  for  this  is  the  dignity  of  the  Episcopate. 
We  are  come  to  you  on  an  embassy,  requesting  *  you  to  put 
an  end  to  the  war,  and  we  say  on  what  terms ;  not  promising 
to  give  cities,  nor  so  and  so  many  measures  of  corn,  nor 
slaves,  nor  gold ;    but  the  kingdom  of  heaven,  eternal  life. 


Tlf. 


The  Bishop  God's  Ambassador.  223 

society  •  with  Christ,  the  other  good  things,  which  neither  we  Hom. 
are  able  to  tell  to  vou,  nor  you  to  hear,  so  long  as  we  are  in , '— 

"  •/•41  11  ffurau- 

this  flesh,  and  the  present  hie.     Ambassadors  then  we  are,  «r/a, 
and  we  wish  to  enjoy  honour,  not  for  our  own  sakes,  God 
forbid,  for  we  know  its  worthlessness,  but  for  yours;    that 
ye  may  hear  with  earnestness  the  things  we  say  ;  that  ye  may 
be  profited,  that  not  with  listlessness  or  indifference  ye  may 
attend  to  what  is  spoken.     See  ye  not  ambassadors,  how  all 
pay  court  to  ^  them.''     We  are  God's  ambassadors  to  men  ;•  vt^n- 
but,  if  this  offend  you ",  not  we,  but  the  Episcopate  itself,  '^""'^" 
not  this  man  or  that,  but  the  Bishop.     Let  no  one  hear  me, 
but  the  dignity.     Let  us  then  do  every  thing  according  to 
the  will  of  God,  that  we  may  live  to  the  glory  of  God,  and 
be  counted  worthy  of  the  good  things  promised  to  those  that 
love  Plim,  through  the  grace  and  lovingkindness,  &c.  &c. 

"  «rg«Va»T8j.  ''  Up  hill,'  '  against  the  grain,' 


HOMILY     IV. 


Col.  i.  21,  22. 

And  you,  that  n-ere  sometimea  enemies  and  alienated''  in 
your  mind  hy  ivivked  tror/cs,  yet  note  hath  He  reconciled 
in  the  body  of  Hia  flesh  through  death,  to  present  you  holy, 
and  unblameable,  and  nnreproveable  in  His  siyht. 

Here  he  goes  on  to  shew  that  He  reconciled  those  even 
who  were  unworthy  of"  reconcihation.  For  the  saying  that 
they  were  under  the  power  of  darkness,  shews  the  calamity 
V.  13.  in  which  they  were.  But  lest,  on  hearing  of  the  power  of 
darkness,  thou  shouldest  consider  it  Necessity,  he  adds.  And 
you  that  were  alienated,  so  that  though  it  appear  to  be  the 
same  thing  that  he  says,  yet  it  is  not  so;  for  it  is  not  the 
same  thing  to  deliver  out  of  the  evils  him  that  through  ne- 
cessity came  to  suffer,  and  him  that  of  his  own  will  endures. 
For  the  former  indeed  is  worthy  to  be  pitied,  but  the  latter 
hated.  But  nevertheless,  he  saith,  you  that  not  against  your 
wills,  nor  from  compulsion,  but  with  your  wills,  and  wishes, 
sprang  away  from  Him,  and  arc  unworthy  of  it,  He  hath 
reconciled''.  And  seeing  he  had  made  mention  of  the  things 
in  heaven,  he  shews,  that  all  the  enmity  had  its  origin  from 
hence,  not  thence.  For  they  indeed  were  long  ago  desii'ous, 
and  God  also,  but  ye  were  not  willing. 

■"^  The  order  of  the  words,  '  enemies'  the  common  oidor. 
and    'alienated,'  is   here    inverted    as  *>  Edd.  have  a!r»jA.Xa^«,  but  the  Trans- 
compared  with  the  Rec.  text,  and  the  later  conjectures  ««-««aTjJXXal»,  which 
Commentary  that  follows  here,  requires  is  confirmed  by  a  Ms.  in  Brit.  ftl. 


Man's  great  alienation,  and  wonderful  reconciliation.  225 

And  throughout  he  is  shewing  that  the  Angels  had  no  power  Hom. 

in  the  successive  times";  forasmuch  as  men  continued  ene 

mies,  and  they  could  neither  persuade  them,  nor,  if  persuaded, 
could  they  deliver  them  from  the  devil.  For  neither  would 
persuading  them  be  any  gain,  except  he  that  held  them  were 
bound;  nor  would  binding  him  have  been  of  any  service, 
except  they  whom  he  detained  were  willing  to  return.  But 
both  of  these  were  needed,  and  they  could  do  neither  of  them, 
but  Christ  did  both.  So  that  even  more  marvellous  than  loosing 
death,  is  the  persuading  them.  For  the  former  was  wholly 
of  Himself,  and  the  power  lay  wholly  in  Himself,  but  of  the 
latter,  not  in  Himself  alone,  but  in  us  also  ;  but  we  accom- 
plish those  things  more  easily  of  which  the  power  lies  in 
ourselves.  Therefore,  as  being  the  greater,  he  puts  it  last. 
And  he  said  not  simply  were  at  emnity^,  but  were  alienated, 
which  denotes  great  enmity,  nor  yet  '  alienated "^'  [only],  but 
without  any  expectation  even  of  returning.  And  enemies  in 
your  mind^,  he  says,  hereby  shewing  that  their  alienation '  y?  2'«- 
had  not  proceeded  so  far  as  purpose  only — but  what?  by  '' 
wicked  works  also.  Ye  were  both  enemies,  he  saith,  and  ye 
did  the  works  of  enemies. 

Yet  now  hath  He  reconciled  in  the  body  of  His  flesh 
through  death  to  present  you  holy,  and  imblameable,  and  un- 
reproveable  in  His  sight.  Here  he  lays  down  also  the  man- 
ner of  the  reconciliation,  that  it  was  in  the  Body,  and  not  by 
being  merely  beaten,  nor  scourged,  nor  sold,  but  even  by 
dying  a  death  the  most  shameful.  Again  he  makes  mention 
of  the  Cross,  and  again  lays  down  another  benefit.  For  He 
did  not  only  deliver,  but,  as  he  says  above.  Who  liath  niade^- 12. 
us  meet,  to  the  same  he  alludes  here  also.  Through  His 
death,  he  says,  to  present  you  holy,  and  unhlameahle,  and 
unreproveable  in  His  sight.  For  truly.  He  hath  not  only 
delivered  from  sins,  but  hath  also  placed  amongst  the  ap- 
proved. For,  not  that  He  might  deliver  us  from  evils  only, 
did  He  suffer  so  great  things,  but  that  also  we  might  obtain 
the  first  rewards ;  as  if  one  should  not  only  free  a  condemned 


"=  ra'if  KKTu  Xi^^"ii  usually  '  latter         ''  Ix^^oilvovTa;,    which    is    less    than 

times;'  here  it  seems  to  be  '  down  the  ip(^6^ou;. 

stream    of  time.'     One    suspects   awu,         ^  Here  «XXaTg/^^nsvaw?,   not  aVfiXX»- 

but  it  may  be  reckoned  from  the  Fall.  T^iai//.ivcvs ,  a*  above. 

Q 


22G      Need  of  sled  fastness  in  the  faith  already  received. 

CoLos.  criminal  from  his  i)nnislnnent,  but  also  advance  him  to  ho- 

1    23 

— ^ — ^nour.     And  he  hatli  ranked  you  with  those  who  have  not 
sinned,  yea  rather  not  with  those  who  have  done  no  sin  only, 
but  even  with  those  who  have  wrought  the  greatest  righte- 
ousness ;  and,  what  truly  is  greater,  hath  given  the  holiness 
'avsyxXii  which  is  iu  His  sight.     Unrcproveable' now  is  an  advance 
charge-' "pon   unblamcable-,  for  unreproveable  is  then  used,  when 
able.      we  have  done  nothing  either  to  be  condemned  for.  or  charged 

-WtTCifflS         .,  T^  .  ,  .111  1-1  -r-r.'. 

With.  But,  since  he  ascribed  the  whole  to  Him,  in  saying 
that  by  His  death  He  achieved  these  things ;  lest  any 
should  say,  '  We  then  need  nothing,'  he  therefore  added, 

Ver.  23.  If  at  least  ye  continue  in  the  faith  grounded  and 
settled,  and  not  moved  away  from  the  hope  of  the  Gospel.  - 

Here  he  strikes  a  blow  at  their  listlessness.  And  he  said 
not  simply  continue,  for  it  is  possible  to  continue  wavering, 
and  vacillating;  it  is  possible  to  stand,  and  continue,  though 
turned  this  way  and  that.  If  at  least  ye  continue,  he  saith, 
grounded  and  settled,  and  not  moved  away.     Wonderful! 

3  TfoJTjf.  What  a  forcible  metaphor''  he  uses;  he  says  not  only  not 
tossed   to  and  fro,  but  not  even  moved.     And  observe,  he 

"^«fr/xeir lays  down  so  far  nothing  burdensome*,  nor  toilsome,  but  faith 
and  hope ;  that  is,  if  ye  continue  believing,  that  the  hope  of 
the  things  to  come  is  true.  For  this  indeed  is  possible ;  but, 
as  regards  virtuous  living,  it  is  not  possible  to  avoid  being 
shaken  about,  though  it  be  but  a  little;  so  (what  he  enjoins) 
is  not  grievous'. 

From  the  hope,  he   saith,  of  the  Gospel,  which  ye  have 

5  He      heard,  tvhich  was  preached  to  every^  creature  under  heaven. 

Siich  ^^^^  ^^^^^  ^^  ^^^^  '^°P®  ^^  ^^^^  Gospel,  except  Christ  ?  For 
ree.  text  He  Himself  is  our  peace,  that  hath  wrought  all  these  things : 
so  that  he  who  ascribes  them  to  others  is  moved  away :  for 
he  has  lost  all,  unless  he  believe  in  Christ.  Ye  have  heard, 
he  saith.  Again  he  brings  themselves  as  witnesses,  then  the 
whole  world.  He  saith  not,  '  which  is  being  preached,'  but 
hath  already  been  believed  and  preached.  As  he  did  also 
e  ver.  6.  at  the  outset^,  being  desirous  by  the  witness  of  the  many  to 
establish  these  also.      Whereof  I  Paul  am  made  a  minister. 

f  Sav.  mar.  <  For  it  is  possible  to  be     so  is  he  not  over-burdensome  in  his  in- 
shaken  away  from   virtue  by  little  and    junction.' 
little,  but  there  one  cannot  sutler  this, 


Christ  still  suffering  in  His  Ministers  for  the  Church.  227 

This  also  contributes  to  make  it  credible;  /,  saith  he,  Paul  Hon. 
a  minister.     For  great  was  his  authority,  as  being  now  every 1- 


where  celebrated,  and  the  teacher  of  the  world. 

Ver.  24.  /  now  rejoice  in  my  sufferings  for  you,  and  fill 
up  that  which  is  behind  of  the  sufferings  of  Christ  in  my 
flesh  for  His  Bodfs  sake,  which  is  the  Church. 

And  what  is  the  connexion  of  this  ?    It  seems  indeed  not     (o\ 
to  be  connected,  but  it  is  even  closely  so.     And  minister,  he 
says,  that  is,  bringing  in  nothing  from  myself,  but  announc- 
ing what  is  from  another.     And  I  so  believe,  that  I  suffer 
even  for  His  sake,  and  not  suffer  only,  but  even  rejoice  in 
suffering,  looking  stedfastly  unto  the  hope  which  is  to  come, 
and  I   suffer  not  for  myself,  but  for  you.     And  fill  up,  he 
saith,  that  which  is  behind  of  the  sufferings  of  Christ  in  my 
flesh.     It  seems  indeed  to  be  a  great  thing  he  has  said ;  but 
it  is  not  of  arrogancy,  God  forbid,  but  even  of  much  tender 
love' towards   Christ;  for  he  will  not  have  the  sufferings  to  '  ^'^»; 
be  his  own,  but  His.     And  he  spoke  thus,  through  desire  of  ''*^'""^* 
conciliating^   these   persons  to   Him.     And   what   things   I ^ «'»"»- 
suffer,  I  suffer,  he  saith,  on  His  account :  not  to  me,  there- 
fore, express  your  gratitude,  but  to  Him,  for  it  is  He  Himself 
who  suffers.     Just  as  if  one,  when  sent  to  a  person,  should 
make  request  to  another,  saying,  I  beseech  thee,  go  for  me 
to  this  person,  then  the  other  should  say, '  it  is  on  his  account 
I   am  doing  it.'     So   that  He  is  not  ashamed  to  call  these 
sufferings  also  His  own^     For  He  did  not  only  die  for  us,  ^  as  Acts 
but  even  after  His  death  He  is  ready  to  be  afflicted  for  our  ' 
sakes.     He  is  eagerly    and  vehemently   set  upon    shewing 
that  He   is  even  now  exposed  to  peril  in  His   own  Body 
for  the  Church's  sake,  and  he  aims  at  this  point,  namely, 
ye  are  not  brought  unto   God  by   us,   but  by   Him,   even 
though  we   do  these  things,  for  we  have  not  undertaken  a 
work  of  our  own,  but  His.     And  it  is  the  same  as  if  there 
were  a  band^  which  had  its  allotted  leader  to  protect  it^,  and^  rilis. 
it  should  stand  in  battle,  and  then  when  he  was  srone,  his  "Z.^^'^"' 
lieutenant  should  succeed  to  his  wounds  until  the  battle  were 
brought  to  a  close. 

Next,  that  for  His  sake  also  he  doeth  these  things, 
hearken:  For  His  Body's  sake,  he  saith,  meaning  to  say  this: 
"  I  pleasure®  not  you,  but  Christ :  for  what  things  He  should 6A;«e'?«- 

Q  2  t""' 


228  ChrisVs  Work  how  still  continued. 

CoLos.  have  suffered,  I  suffer  instead  of  Him."     See  how  many  things 
— — '-  he  establishes.     Great,  he   sliews,  is  the  claim  upon  their 
love.     As  in  his  second  Epistle  to  the  Corinthians,  he  wrote, 
2Cor.5,  saying,  Aas  vested  in  its  the  ministry  of  reconciliation;  and 
**■     '   again,  We  are  ambassadors  for  Christ ;  as  though  God  did 
beseech  you  by  us.     So  also  here  he  saith,  '  For  his  sake  I 
suffer,'  that  he  may  the  more  draw  them  to  Him.     That  is, 
though  He  who  was  your  debtor  is  gone  away,  yet  I  repay. 
For,  on  this  account  he  also  said,  that  which  is  behind,  to 
shew  that  not  even  yet  does  he  consider  Him  to  have  suffered 
all.     For  your  sakes,  be  saith,  even  after  His  death  He  suffers ; 
seeing  that  still  there  remains  a  deficiency.     The  same  thing 
he  doeth  in  another  way  in  the  Epistle  to  the  Romans,  say- 
Rom.  8,  ing,  Who  also  maketh  intercession  for  us,  shewing  that  He 
was  not  satisfied  with  His  death  alone,  but  even  afterwards 
He  doeth  countless  things. 

He  does  not  then  say  this  to  exalt  himself,  but  through  a 
desire  to  shew  that  Christ  is  even  yet  caring  for  them.  And 
he  shews  what  he  says  to  be  credible,  by  adding,  for  His 
Body's  sake.  For  that  so  it  is,  and  that  there  is  no  unlikeli- 
hood in  it,  is  plain  from  these  things  being  done  for  His 
body's  sake.  Look  how  He  hath  knitted  us  unto  Himself. 
Why  then  introduce  the  Angels  between  ?  Whereof  I  am 
made,  he  saith,  a  minister.  Why  introduce  Angels  be- 
'  sTigsuf. sides'  ?  I  am  a  minister.  Then  he  shews  that  he  had  him- 
self done  nothing,  albeit  he  is  a  minister.  Of  which  I  am 
made,  saith  he,  a  minister,  according  to  the  dispensation  of 
Ood  which  is  given  to  me  for  you,  to  fulfil  the  icord  of  God. 
^  oiKo,i-  T^]ie  dispensation'^.  Either  he  means.  He  so  willed  that 
after  His  own  departure  we  should  succeed  to  the  dispensa- 
tion, in  order  that  ye  might  not  feel  as  deserted,  (for  it  is 
Himself  that  suffers,  Himself  that  is  ambassador;)  or  he 
means  this,  namely,  me  who  was  more  than  all  a  persecutor, 
for  this  end  He  permitted  to  persecute,  that  in  my  preaching 
•'Taking  I  might  gain  belief;  or  by  dispensation^  ho  means,  that  He 
of  required  not  deeds,  nor  actions,  nor  good  works,  but  Faith 


sense 


seen 
sion. 


conde-  and  Baptism.  For  ye  would  not  otherwise  have  received  the 
word.  For  you,  he  saith,  to  fulfil  the  word  of  God.  He 
speaks  of  the  Gentiles,  shewing  that  they  were  yet  wavering, 
by  the  expression, yii<//tV.     P'or  that  the   cast-away  Gentiles 


Success  of  the  Gospel  proves  it  given  in  due  time.    229 

should  have  been  able  to  receive  such  lofty  doctrines  was  not  Hom. 
of  Paul,  but  of  the  dispensation  of  God,  '  for  I  never  could '- 


have  had  the  power,'  he  saith.     Having  shewn  that  which  is 

greater,  that  his  sufferings  are  Christ's,  he  next  subjoins  what 

is  more  evident,  that  this  also  is  of  God,  tofuJjil  His  word  in 

you.     And  he  shews  here  covertly ',  that  this  too  is  of  dispens-  '«y  (?«.«- 

ation,  that  it  is  spoken  to  you  now,  because  ye  are  able  to^gg"'"^ 

hear  it,  and  cometh  not  of  neglect,  but  to  the  end  ye  may  others 

receive  it.     For  God  doeth  not  all  things  on  a  sudden^,  butnega- 

useth  condescension  because  of  His  plenteous  love  toward  tJ7^! 

man.     And  this  is  the  reason  why  Christ  came  at  this  time,  reads, 

and  not  of  old.     So  also  He  shews  in  the  Gospel,  that  for'^^®'^ 

r     '  ye  are 

this  reason  He  sent  the  servants  first,  that  they  might  not  able  to 
proceed  to  kill  the  Son.     For  if  they  did  not  reverence  thesor^at 
Son,  even  when  He  came  after  the  servants,  much  less  would  °°ce 
they  had  He  come  sooner;  if  they  gave  no  heed  to  the  lesser 
commandments,  how    would   they   to    the   greater?     What 
then  ?    Doth  one  object,  Are  there  not  Jews  even  now,  and 
Greeks  who  are  in  a  very  imperfect  condition^.?    This,  how- ^irasa-- 
ever,  is  an  excess  of  listlessness.     For  after  so  long  a  time, '^'?'"'  '" 
after  such  great  instructions,  still  to  continue  imperfect,  is  a 
proof  of  great  stupidity. 

When  then  the  Greeks  say,  why  did  Christ  come  at  tliis  (3) 
time  ?  let  us  not  allow  them  so  to  speak,  but  let  us  ask 
them,  whether  He  did  not  succeed  }  For  as,  if  He  had  come 
at  the  very  first,  and  had  not  succeeded,  the  time  would  not 
have  been  a  sufficient  excusation,  so,  seeing  He  hath  suc- 
ceeded, we  cannot  with  justice  be  brought  to  account  on  the 
score  of  '  the  time.'  For  neither  does  any  one  demand  of  a 
physician,  who  has  removed  the  disease,  and  restored  one  to 
health,  to  give  an  account  of  his  treatment,  nor  yet  does  any 
examine  closely  a  general  who  has  gained  a  victory,  why  at 
this  time,  and  why  in  this  place.  For  these  things  it  were 
in  place  to  ask,  had  he  not  been  successful ;  but  when  he 
has  been  successful,  they  must  even  be  taken  for  granted. 
For,  tell  me,  whether  is  more  worthy  of  credit,  thy  reasoning 
and  calumny,  or  the  perfection  of  the  thing  }  Conquered 
He,  or  conquered  He  not }  shew  this.  Prevailed  He,  or  pre- 
vailed He  not .''  Accomplished  He  what  He  said,  or  no } 
These  are  the  articles  of  enquiry^.     Tell  me,  I  pray.     Thow Wv^uvat. 


230     Different  lessons  for  different  ages  of  the  world. 

C0LO8. fully  grantest  that  God  is,  even  though  not  Christ?  I  ask 
— ! — '-  thee  then ;  Is  God  without  beginning  ?  Thou  wilt  say,  Cer- 
tainly. Tell  nic  then,  why  made  He  not  men  myriads  of  years 
before  ?  For  they  would  have  lived  through  a  longer  time. 
For  if  to  be  were  well,  much  better  were  it  to  be  for  a 
'  i^nAt/aJ  longer  time.  They  were  now  losers^  by  that  time  during 
which  they  were  not.  Nay,  they  were  not  losers ;  but  how, 
He  who  made  them  alone  knows.  Again,  I  ask  thee,  why 
did  He  not  make  all  men  at  once  ?  But  his  soul,  whoever 
was  first  made,  hath  so  many  years  of  existence,  of  which 
that  one  is  deprived  which  is  not  yet  created.  Wherefore 
made  He  the  one  to  be  brought  first  into  this  world,  and  the 
other  afterwards  ? 

Such  things  as  these  are  really  fit  subjects  for  inquiry : 
3cr»xt/-  yet  not  for  a  meddling  curiosity^:  for  this  is  not  for  inquiry 
-r^jtyfio-  ^^  ^11      j3^t  J  ^ijl  ^qW  yQ^^  ^\-^Q  reason  I  spoke  of.     For  sup- 

3«A.<»/a».pose  human  nature  as  being  some  one  continued  life',  and 
that  in  the  first  times  our  race  was  in  the  position  of  boyhood; 
in  those  that  succeeded,  of  manhood;  and  in  these  that  are 
near  exti'eme  age,  of  an  old  man.     Now  when  the  soul  is  at 
its  perfection,  when  the  limbs  of  the  body  are  unstrung,  and 
Plat,      our  war  is  over,  we  are  then  brought  to  philosophy.     On  the 
Rep.vii.  contrary,  one  may  say,  we  teach  boys  whilst  young.     Yes,  but 
not  the  great  doctrines,  but  rhetoric,  and  expertness  with 
language ;    and  the   other   when   they   are    come    to    ripe- 
ness of  age.     See  God  also  doing  the  same  with  the  Jews. 
For  just  as  though  the  Jews  had  been  little  children,  he 
*  yga^-  placed  Moses  over  them  as  a  schoolmaster '',  and  like  little 
^tl'i'Z'"  children  he  led  them  on,  through  shadowy  representations  ^*, 
yjaip^»,  ag  y^Q  teach  letters.     For  the  law  had  a  shadow  of  the  good 
rough     things  to  come,  and  not  the  very  image  of  the  things.     As 
sketches  i\^qi^  ^g  both  buy  cakes  for  children  and  give  them  pieces  of 

Heh.lO,  .."'  "^  n        ^ 

1.  money  ^,  requirmg  of  them  one  thing  only,  that  for  the  jiresent 

"*'"'*'*•  they  would  go  to  school;  so  also  God  at  that  time  gave 
them  both  wealth  and  luxmy,  purchasing  from  them  by  this 
His  great  indulgence  one  only  thing,  that  they  would  listen 
"  or  obey  to  ^  Moscs.  Therefore  He  delivered  them  over  to  a  school- 
master, that  they  might  not  despise  Himself,  but  be  firmly 
attached  to  II im  as  to  a  tender  loving  Father.  For  see,  how 
they  feared  him   only;    for  they  said  not,  Where  is  God .'' 


3Ioses  a  schoolmaster  to  Israel.  231 

but,  Where  is  Moses  ?  and  his  very  presence  '  was  fearful.   Hom. 
So  when  they  did  amiss,  observe  how  he  punished  them. , \- 


For  God  indeed  was  desirous  of  casting  them  off-;    but  he^ovov 

-  c 


would  not  permit  Him.     Or  rather  the  whole  was  of  God-'.^f''""'' 


He  being  as  it  were  a  Father  threatening,  whilst  Moses,  like 
a  schoolmaster,  was  entreating  Him,  and  saying,  '  Forgive 
them,  I  pray,  on  my  account,  and  henceforward  I  undertake 
for  them.'  In  this  way  was  the  wilderness  a  school.  And 
as  children  who  have  been  a  long  while  at  school  are  desir- 
ous of  quitting  it,  so  also  were  they  at  that  time  continually 
desiring  Egypt,  and  weeping,  saying,  '  We  are  lost,  we  areExod. 
wholly  consumed,  we  are  utterly  undone.'  And  Moses  broke  ' 
their  tablet,  upon  which  he  had  written  for  them,  as  it  were,  Exod. 

.  .  32    19 

certain  words  ;  doing  just  as  a  schoolmaster  would  do  ;  who  ^^^^'^Jg^. 
having   taken   up    the    writing   tablet,   and    found   it   badly 
written,  throws  away  the  tablet  itself,  desiring  to  shew  the 
greatness  of  his  anger  ;  and  if  he  have  broken  it,  the  father  is 
not  angry.     For  he  indeed  was  busy  writing,  but  they  not 
attending  to  him,  but  turning  themselves  other  ways,  were 
committing  disorder.     And  as  in  school,  the  boys  strike  ^  each  ^  '■'''*- 
other,  so  also,  on  that  occasion,  he  bade   them  strike  and  here  ' 
slay  each  other.     And  again,  giving  them  as  it  were  lessons '  ^°S*' 
to  learn,  then  asking  for  them,  and  finding  they  had  not 
learnt  them,  he  would  punish  them.     To  instance  what  I 
say.     The  events  in  Egypt  were  letters  denoting  the  power 
of  God.     Yes,  saith  one,  but  these  letters  represented  the 
plagues.     True,  and  that  He  punishes  His  enemies.     And 
to  them  it  was  strictly  a  school.     For  what  else  was  the 
punishment  of  your  enemies  but  your  benefit .?    And  in  other 
respects  too,  He  benefitted  you.     And  it  was  the  same  as  if 
one  should  say  he  knew  his  letters,  but  when  asked  up  and 
down* ,  should  be  at  fault,  and  be  beaten.     So  they  also  said  *  i^^o^i- 
indeed  that  they  knew  the  power  of  God,  but  when  asked 
their  knowledge  up  and  down,  they  could  not  give  it,  and 
therefore    were    beaten.     Hast    thou    seen    water ^  ?     Thou ^ i.e.  of 
oughtest  to  be  reminded  of  the  water  in  Egyjat.     For  He  gg^,  *^ 
that  of  water  made  blood,  will  be  also  of  power  to  do  this  ^. 
As  we  also  say  often  to  the  children,  '  when  in  a  book  thou 
seest  the  letter  A,  remember  that  thou  hadst  it  in  thy  tablet.' 

S  Or,  '  to  produce  this,'  if  he  refers  to  the  want  of  water. 


232     Israelites  like  children  preferrimj  io  be  as  slaves. 
CoLos.  Hast  thou  seen  famine?    Remember  that   it   was  He  that 

]    24. 

,— — 7-  destroyed  the  crops ' !  Hast  thou  seen  wars  ?   Remember  the 
fixra.     drowning !  Hast  thou  seen  that  they  arc  mighty  who  inhabit 
the  land  ?     But  not  mightier  than  the  Egyptians.     Then  He 
^  wlio  took  thee  out  of  the  midst  of  them,  will  He  not  much 

more    save    thee   when    out .''      But   they   knew  not   how  to 
2  <r*og«r<- answer  tlieir  letters  out  of  order ^,  and  therefore  they  were 
Deut.     beaten.     T/iei/  ale,  and  drank,  and  kicked.     When  fed  with 
^^'  ^^-   their  manna  they  ought  not  to  have  asked  for  luxury,  seeing 
they  had  known  the  evils  which  proceed  from  it.     And  they 
acted  precisely  as  if  a  child  of  honom-able  condition,  when 
sent  to  school,  should  ask  to  pass  his  time  with  the  servants, 
and    to    wait   on    them,    and    when    receiving    all    needful 
sustenance,  and  such  as  becomes  a  iree  person,  and  sitting 
at  his  father's  table,  should  have  a  longing  for  the  ill-savoui*ed 
and  noisy  one  of  the  servants.     So  did  these  also  seek  after 
Ex.  24,  Egypt,  and  said  to  Moses,   Yea,  Lord,  all  that  thou  hast 
"axi)u<ro'--^(ii'^   z^i7/  we  do,  and   be   obedient^.     And    as   it   happens 
*^s^«)      in   the    case   of  very  incorrigible   children,  that  when   the 
hear,      father  would  put  them  to  death'',  the  schoolmaster  persever- 
ingly  entreats  for  them,  the  same  was  the  case  at  that  time 
also. 
(4)         Why  have  we  said  these  things  ?    Because  we  differ  in 
nothing  from  children.     Wilt  thou  hear  their  doctrines  also. 
Lev. 24,  how  they  are  those  of  children  ?    Et/e  for  eye,  it  is  said,  and 
tooth  for  tooth.     With   reason  ;  for  nothing  is  so  eager  to 
revenge  as  a  childish  mind.     For  seeing  it  is  a  passion  of 
irrationality,  and  there  is  much  irrationality,  and  great  lack 
of  consideration  in  that  age,  no  wonder  the  child  is  tyran- 
nized over  by  auger;  and  so  great  is  the  tyranny  of  anger,  that 
ofttimes  after  stumbling  and  getting  up  again,  he  will  smite 
his  knee  for  passion,  or  overturn  the  footstool,  and  so  will 
allay  his  pain,  and  quench  his  rage.     In  some  such  way  as 
this  did  God  also  deal  with  them,  when  He  allowed  them  to 
strike  out  Eye  for  eye,  and  tooth  for  tooth,  and  destroyed 
the  Egyptians  and  the  Amalekites  that  grieved  them.     And 
He  promises  such  things ;  as  if  to  one  who  said, '  Father,  such 
and  such  an  one  has  beaten  me,'  the  father  should  reply, 

h  oivtXiiy.  Perhaps  he  means  no  more  than   to  renounce  or  dit^inherit,  as  he 
said  aboA'e.    i^ee  p.  231. 


Violent  passions  of  Children,  simple  lessons  suit  them.  233 

'  Such  and  such  an  one  is  a  bad  man,  and  let  us  hate  hmi.'   Hom. 
So  also  doth  God  say,  /  ^cill  he  their  enemy  that  are  thine 


enemies,  and  I  unll  hate  them  that  hate  thee.     And  again,  23,  32. 
when  Balaam  prayed,   the    condescension   which  was  used 
towards   them   was   childish.     For  as  with  children,  when 
they  see  any  thing  not  fearful,  such  as  either  a  lock  of  wool, 
or  any  other  thing  of  like  sort,  they   are   presently  afraid  ; 
but  that  their  fear  continue  not  in  them,  we  bring  the  thing 
up  to  their  hands,  and  make  their  niu'ses  shew  it  them :  so 
also  did  God ;  for  seeing  that  the  Proj^het  was  a  terror  to 
them,    he    turned    their    terror'    into    confidence.     And    asial. 'the 
children  who  are  under  weaning  have  all  manner  of  things  y[^T  ° 
in  little  baskets,  so  also  did  He  give  them  every  thing,  and 
sujDply  them  with  many  dainties.     Still  the  child  longs  for 
the  breast,  so  did  these  also  for  Egypt  and  the  flesh  that 
was  there. 

So  that  one  would  not  be  wi'ong  in  calling  Moses  both  a  Exod. 
teacher  ^,  and  a  nursing-father  ^,  and  a  conductor  ■» ;  for  great  J^^^J, 
was  the  man's  wisdom.     Howbeit  it  is  not  the  same  thing  to  11,  4.  5. 
guide  men  who  are  come  now  to  be  able  to  philosophize,  j^^';^^^" 
and  to  rule  unreasoning  children.     And,  if  you  are  inclined  ^ '■fi"'?'"'' 

•Ill  ^  •TTo.wa,- 

ye  shall  hear  yet  another  particular.     As  the  nurse  saystOy<yyij 
the  child,  When  thou  easest  thyself,  take  up  thy  garments, 
and  for  as  long  as  thou  sittest,  so  also  did  Moses.     And  as  Dent, 
all  the  passions  are  tyrannous  in  children,  (for  as  yet  they     '     * 
have  not  that  which  is  to  bridle   them,)   vainglory,   desire, 
irrationality,   anger,  envy;    so   also    in   the   Jews    all  these 
prevailed ;    they   spat  upon,  they  beat,  Moses.     And   as  a 
child  takes  up  a  stone,  and  we  all  exclaim,  O  do  not  throw 
it;  so  did  they  also  take  up  stones  against  their  father;  and 
he  fled  from  them.     And  as,  if  a  father  have  any  ornament, 
the  child,  being  fond  of  ornament,  asks  him  for  it,  in  like 
manner,  truly,  did  the  party  of  Dathan   and  Abiram  act,  Numb, 
when  they  rebelled  for  the  priesthood.      And  besides,  they  ^^* 
were  of  all  people  the  most  envious,  and  little-minded,  and 
in  all  respects  imperfect. 

Ought  then  Christ,  tell  me,  to  have  appeared  at  that  time, 
at  that  time  to  have  given  them  these  precepts  of  true 
wisdom,  when  they  were  raging  with  lust,  when  they  were  as 
horses  mad   for   the   mare,  when  they  were    the    slaves   of 


■•  «trii/- 


234  Christ  came  not  till  men  were  prepared. 

CoLos, money,  of  the  belly  ?    Nay,  He  \Aould  but  have  wasted '  His 
j-7u^ — -  lessons  of  wisdom  in  discoursing  with  those  of  no  under- 
spilled.  '  standing ;  and  they  would  have  neither  leanit  one  thing  nor 
Mark  2  ^^  Other.     And  as  he  who  teaches  to  read  before  he  has 
22.        taught  the  alphabet,  will  never  teach  even  so  much  as  the 
alphabet ;  so  indeed  would  it  then  have  been  also.     But  not 
so  now,  for  by  the   grace  of  God  much  moderation ",  much 
virtue,  hath  been  planted  every  where.     Let  us  give  thanks 
then  for  all  things,  and  not  be  over  curious.     For,  we  know 
not  the  due  time,  but  He,  The  Maker  of  the  time,  and  The 
3  S»i^/at/f- Creator'  of  the  ages. 

'"'**  In  every  thing  then  yield  we  to  Hira:  for  this  is  to  glorify 

God,  not  to  demand  of  Him  an  account  of  what  He  doeth. 
In  this  way  too  did  Abraham  give  glory  to  God,  being  flilly 
Rom.  4,  persuaded,  that  what  He  had  promised,  He  is  able  to  per- 
form. He  did  not  ask  about  the  future  even ;  but  we 
scrutinize  the  account  even  of  the  past.  See  how  great  folly, 
how  great  ingratitude,  is  here.  But  let  us  for  the  future 
have  done,  for  no  gain  comes  of  it,  but  much  harm  even ; 
and  let  our  minds  be  gratefully  disposed  towards  our  Master, 
and  let  us  send  up  glory  to  God,  that  making  for  all  things 
an  offering  of  thanksgiving,  we  may  be  counted  worthy  of 
His  loviugkindness,  through  the  grace  and  love  toward 
man,  &c. 


HOMILY     V. 


Col.  i.  26—28. 

Even  the  mystery  which  hath  been  hid  from  ages  and  from 
generations,  hut  now  is  made  manifest  to  His  saints :  to 
whom  God  would  make  known  what  is  the  riches  of  the 
glory  of  this  mystery  among  the  Gentiles ;  which  is  Christ 
in  you,  the  hope  of  glory :  Whom  we  preach,  warning 
every  man,  and  teaching  every  man  in  all  wisdom ;  that 
we  may  present  every  mati  perfect  in  Christ  Jesus. 

Having  said  what  we   have  come  to^,  and  shewed   \he^  ^vU6- 
lovingkindness  of  God  and  the  honour,  by  the  gi'eatness  of  the '*'"'""■ 
things  given,  he  introduces  yet  another  consideration  that 
heightens  them,  namely,  that  neither  before  us  did  any  one 
know  Him.     As  he   doth  in  the  Epistle  to  the  Ephesians, 
saying  %  neither  Angels,  nor  principalities,  nor  any  other  cre-Ephes. 
ated  power,  but  only  the  Son  of  God  knew.     Wherefore  also  jq.  " 
he  said,  not  simply  hid,  but  '  quite  hid  -,'  and  that  even  if  it  -  ««•»*»• 
hath  but  now  come  to  pass,  yet  it  is  of  old,  and  from  the  be-  ,„, 
ginning  God  willed  these  things,  and  they  were  so  planned 
out,    but    why,   he    saith    not    yet.     From  ages,  he   means 
from  the  beginning.     And   with   reason  he   calleth    that   a 
mystery,  which  none  knew,  save  God.     And  where  hid .''     In 
Christ;  as  he  saith  in  the  Epistle  to  the  Ephesians  %  or  as  Ephes. 
when  the  Prophet  saith.  From  everlasting  even  to  everlast-  p'  g*  „ 
ing  Tliou  art.     But  now  is  made  manifest,  he  saith,  to  His 
saints.     So  that  it  is  altogether  of  the  dispensation  of  God. 

»  One   Ms.  has  Eph.  3,   10.   To  the     Chnrch  the  manifold  wisdom  of  God. 
intent  that  nmv  toito  the  principalities        >>    The  same   Ms.  here  inserts  ver. 
and  powers   might  be    known    hij  the     9. 


236      The  Gospel  how  a  Mystery.    Man  how  changed  in  it. 
CoLos,  But  now  is  made  manifest,  he  saith.     He  saith  not, '  is  come 

1  26-28  ' 

- — '- — ^to  pass,'  but,  /.9  made  manifest  to  His  saints.  So  that  it  is 
even  now  still  hid,  since  it  is  made  manifest  to  His  saints 
alone. 

Let  them  not  therefore  deceive  you,  for  they  know  not  why 
it  is  so  to  them  alone.  To  whom  He  nilled,  he  saith.  See 
how  every  where  He  stops  the  mouth  of  their  questions.  To 
whoni  God  willed  to  make  known,  he  saith.  Yet  His  will  is 
1  Hxnyo,  not  without  reason '.  But  he  said  this  to  make  them  ac- 
countable for  grace,  rather  than  allowing  them  to  have  high 
thoughts,  as  though  it  were  of  their  own  achieving.  IVhat 
is  the  riches  of  the  ylory  of  this  wystery  among  the  Gentiles. 
He  hath  spoken  loftily ;  and  accumulated  emphasis,  seeking, 
^,  out  of  his  great  earnestness  ^  for  amplification  upon  amplifi- 

x?j  ha,-  cation.  For  this  also  is  an  amplification,  the  saying  indefi- 
ettrtas.  i^iteiy^  77,g  riches  of  the  glory  of  this  mystery  among  the 
Gentiles.  For  it  is  most  of  all  appai'cnt  among  the  Gentiles, 
as  he  also  says  elsewhere,  And  that  the  Gentiles  might  glorify 
15  9.  God  for  His  mercy.  The  great  glory  of  this  mystery  is  ap- 
parent among  others  also,  but  much  more  among  those. 
For,  on  a  sudden,  to  have  brought  men  more  senseless  than 
stones  to  the  dignity  of  Angels,  simply  through  bare  words, 
-,  and  faith  alone,  without  any  laboriousness ',  is  indeed  glory 
and  riches  of  mystery:  just  as  if  one  were  to  take  a  dog, 
quite  consumed  with  hunger  and  the  mange,  foul,  and  loath- 
some to  see,  and  not  so  much  as  able  to  move,  but  lying 
cast  out,  and  make  him  all  at  once  into  a  man,  and  to  dis- 
play him  upon  the  royal  throne.  For  observe,  they  were 
wont  to  worship  stones  and  the  earth  ;  but  they  learned  that 
themselves  are  better  botli  than  the  heaven  and  the  sun,  and 
that  the  whole  world  serveth  them ;  they  were  captives  and 
prisoners  of  the  devil:  on  a  sudden  they  are  placed  above 
his  head,  and  lay  commands  on  him  and  scourge  him  :  from 
being  servants  and  slaves  to  demons,  they  are  become  the 
body  of  The  Master  of  the  Angels  and  the  Archangels ;  from 
not  knowing  even  what  God  is,  they  are  become  all  at  once 
sharers  even  in  God's  throne.  Wonkiest  thou  see  the  count- 
less steps  they  overleaped.?  First,  they  had  to  Icarii  that 
stones  are  not  gods ;  secondly,  that  they  not  only  are  not 
gods,   but  inferior   even    to  men ;    thirdly,  to  brutes    even ; 


Man  raised  above  all  in  Christ.  237 

fourthly,  to  plants  e^en  ;  fifthly,  they  brought  together  the   Hom. 
extremes'':    that  not  only   stones  but  not  earth   even,  nor 


animals,  nor  plants,  nor  man,  nor  heaven  ;  or,  to  begin  again, 
that  not  stones,  not  animals,  not  plants,  not  elements,  not 
things  above,  not  things  below,  not  man,  not  demons,  not 
Angels,  not  Archangels,  not  any  other  of  those  Powers  above, 
ought  to  be  worshipped'  by  the  nature  of  man.  Being  drawn  VifaTsJ- 
up**,  as  it  were,  from  some  deep,  they  had  to  learn  that  the'"  *'" 
Lord  of  all.  He  is  God,  that  Him  alone  is  it  right  to  worship; 
that  the  virtuous  life''  is  a  good  thing;  that  this  present  death 
is  not  death,  nor  this  life,  life ;  that  the  body  is  raised,  that 
it  becomes  incorruptible,  that  it  will  ascend  into  heaven,  that 
it  obtains  even  immortality,  that  it  standeth  with  Angels,  that  it 
is  removed-  thither.  But  Him  who  was  there  below,  having  Vs^-Vt». 
cleared  at  a  bound  all  these  steps,  He  has  placed  on  high  ^"'' 
upon  the  throne,  having  made  Him  that  was  lower  than  the 
stones,  higher  in  dominion  than  the  Angels,  and  the  Arch- 
angels, and  the  thrones,  and  the  dominions.  Truly  he  well 
said.  What  is  the  riches  of  the  glory  of  this  mystery?  Just 
as  if  one  should  shew  a  fool  to  be  all  at  once  made  a 
philosopher;  yea  rather,  whatsoever  one  should  say,  it  would 
be  as  nothing:  for  even  the  words  of  Paul  are  unlimited. 
What  is  the  riches,  he  saitli,  of  the  glory  of  this  mysiery 
among  the  Gentiles.,  which  is  Christ  in  you.  Again,  they 
had  to  learn  that  He  Who  is  above  all,  and  Who  ruleth 
Angels,  and  hath  dominion  over  all  the  other  Powers,  came 
down  below,  and  was  made  Man,  and  suffered  countless 
things,  and  arose  again,  and  was  received  up. 

All  these  things  were  of  the  mystery ;  and  he  sets  them     (2) 
down   together  with  promise^,  saying,    Which  is  Christ  in  '•^•'^'^* 
you.     But  if  He  be  in  you,  why  seek  ye  Angels  for  your  ed in  the 
teachers?     Of  this  mystery.     For  there  are  other  mysteries  ^^°'^^ 
besides.     But  this  is  really  a  mystery,  which  no  one  knew, 
which  is  marvellous,  which  is  beside  the  common  expecta- 

"^   «t;    Ta    ax^a   avtnyayot    Hi    Tavrov  "    itccXov     m     (nvfitt-fftii     voXiTtlex.     lit. 

There  is  no  authority  tor  thus  omitting  ■  The    aduiirable    conveisation.'      He 

e'r/.  It  may  mean,  '  That  I  (i.  e.  God)  seems    to    mean    a   life    of    Virginity, 

have    brought   together    the    extremes  which  he  says  is  peculiar  to  the   Gos- 

into  one,  and  not  &e.'  pel.  lib.  cont.  Judseos,  ^.  7.  Ben.  t.  i. 

<i  ivif^cafiivoi .  Compare    Plato,   Rep.  p.  568.  a.   and  elsewhere,  as  on  Kom. 

lib.  vii.  init.  8,  7.  Hom.  xiii.  Tr.  p.  223. 


238         Perfection  is  in  CJirist.    St.  PauVs  striving. 

CoLos.  tion,  which  was  hid.      Which  is  Christ  in  you^  he  saith,  the 

— J— 1-  hope  of  glory.  Whom  we  preach.,  bringing  Him  from  above. 
Whom  we,  not  Angels :  teaching  and  warning :  not  im- 
periously nor  using  constraint,  for  this  too  is  of  God's  loving- 
kindness  to  men,  that  they  ai'e  not  brought  to  Him  after  the 
manner  of  a  tyrant.  Seeing  it  was  a  great  thing  he  had 
said,  teaching,  he  added,  warning,  which  is  rather  like  a 
father  than  an  instructor.  W/iom,  saith  he,  we  preach,  ivarn- 
ing  every  man,  and  teaching  every  man  in  all  wisdom ;  that 
is,  with  all  wisdom  and  understanding,  or  saying  all  things 
in  wisdom.  So  that  there  is  need  of  all  wisdom,  for  the 
ability  to  learn  such  things  exists  not  in  every  one.  That  we 
may  present  every  man  perfect  in  Christ  Jesus.  What  sayest 
thou,  every  man  ?  Yea ;  this  is  what  we  are  earnestly  de- 
sirous of  doing,  he  saith.  For  what,  even  if  this  do  not  come 
to  pass?  the  blessed  Paul  endeavoured  to  make  perfect.  This 
then  is  perfection,  the  other  is  imperfect :  so  that  if  one  have 
not  even  the  whole  of  wisdom,  he  is  imperfect.  Perfect  in 
Christ  Jesus,  not  in  the  Law,  nor  in  Angels,  for  that  is  not 
perfection.  In  Christ,  that  is,  in  the  knowledge  of  Christ. 
For  he  that  knows  what  Christ  has  done,  will  have  higher 

^ (iu%n  thoughts  than  to  be  satisfied  with  Angels*. 

fgj>v»«/  J-  QfiY-ist  Jesus ;  Ver.  29.  Whereunto  I  also  labour,  striving. 
He  said  not,  '  I  am  desirous'  merely,  nor  in  any  indifferent 
way,  but,  /  labour,  striving,  with  great  earnestness,  that  is,  with 
much  watching.  If  I,  for  your  good,  thus  watch,  much 
more  ought  ye.  Then  again,  shewing  that  it  is  of  God,  he 
saith,  according  to  His  ivorking  ivhich  worketh  in  me 
mightily.  He  shews  that  it  is  the  work  of  God.  He, 
now,  that  makes  me  strong  for  this,  evidently  wills  it.    Where- 

V.  1.  fore  also  when  beginning  he  saith,  By  the  will  of  God.  So 
that  it  is  not  only  out  of  modesty  he  so  expresses  himself, 
but  insisting  on  the  truth  of  the  Word  as  well.  And  striving. 
In  saying  this,  he  shews  that  many  are  fighting  against  him. 
Then  great  is  his  tender  affection. 

Chap.  ii.  ver.  1.  For  1  would  that  ye  knew  tvhat  great 
conflict  I  have  for  yon,  and  for  them  at  Laodicea. 

Then  lest  this  should  seem  owing  to  their  peculiar  weak- 
ness, he  joined  others  also  with  them ;  and  as  yet  condemned 
them  not;  and  as  many  as  have  not  seen  my  face  in  the  flesh. 


\ 

Gentle  and  indirect  reproof  of  weak  faith.  289 

He  shews  here   after   a  divine  manner',  that  they  saw  him   Hom. 
constantly  in  the  Spirit.     And  he  bears  witness  to  their  great 


h'lus. 


love,  wherefore  also  he  has  added, 

Ver.  2,  3.  That  their  hearts  might  be  comforted,  being  knit 
together  in  love,  and  unto  all  riches  of  the  full  assurance  of 
understanding  to  the  acknowledgment  of  the  mystery  of  God 
the  Father \  and  of  Christ:  In  Whom  are  hid  all  the 
treasures  of  wisdom  and  knowledge. 

Now  henceforward  he  is  hasteninsr  and  in  pangs  to^  enter  ^  "^"  P^r- 

,       ,  .  .  ,  .  ,  ,        .  ,  .^aps ' to 

upon  the  doctrme,  neither  accusmg  them,  nor  clearing  them  of  fail  upon 
accusation.     /  have  a  conflict,  he  saith.     That  what  may  be*^"''^*' 
brought  to  pass,  that  they  '  may  be  knit  together.     What  he  ^So  Say. 
means  is  this;  that  they  may  stand  firm  in  the  faith.     He  vre'' 
doth   not  however  so  express  himself;    but  extenuates  the 
matter  of  accusation.     That  is,  that  they  may  be  united  with 
love,  not  with  necessity  nor  with  force.     For  as  I  have  said, 
he  always  avoids  offending,  by  leaving  it  to  themselves «  ;  and 
therefore  he  saith,  1  have  a  conflict,  because  I  wish  it  to  be 
with  love,  and  willingly.     For  I   do  not  wish  them   to  be 
brought  together  merely,  not  with  their  lips  merely,  but  that 
their  hearts  might  be  comforted. 

Being  knit  together  in  love  unto  all  riches  of  the  full 
assurance  of  understanding.  That  is,  that  they  may  doubt 
about  nothing,  that  they  may  be  fully  assured  in  all  things. 
But  he  meant  the  full  assurance  which  is  by  faith,  for  there 
is  a  full  assurance  which  cometh  by  arguments,  but  that  is 
worthy  of  no  consideration.  I  know,  he  saith,  that  ye  believe, 
but  I  would  have  you  fully  assured:  not  unto  riches  only, 
but  unto  all  riches  ;  that  your  full  assurance  may  be  intense, 
as  well  as  in  all  things.  And  observe  the  wisdom  of  this 
blessed  one.  He  said  not,  '  Ye  do  ill  that  ye  are  not  fully 
assured,'  nor  accused  them;  but,  ye  know  not  how  desirous  I 
am  that  ye  may  be  fully  assured,  and  not  merely  so,  but  with 
understanding.  For  seeing  he  spoke  of  faith  ;  suppose  not,  he 
saith,  that  I  meant  barely  and  unprofitably,  but  with  under- 
standing and  love.  To  the  acknowledgment  of  the  mystery 
of  God  the  Father  and  of  Christ.     So  that  this  is  the  mystery 

^  Rec.  t.  xcti  Har^oi,  E.  V.  of  God,  e  Ivir^ivut,  i,  e  to  draw  such  infer- 

mid  of  the  Father;    but  the  sense    in  ences  as  would  be  harsh  if  stated  by 

either  case  is,  of  Him  Who  is  God  and  himself. 
Father. 


^AOAllWisdominChrist.St.Patilpresetiiinspiritthoiiglifaroff. 

CoLos.  of  God,  the  being  brought  unto   Ilim  by  the  Son.     And  of 

^'  ^'  ^'  Christ,  in   Whom  are  hid  all  the  treasures  of  nisdom  and 

knoicledye.      But  if  they  are  in  Him,  then  wisely  also  no 

doubt  He  came  at  this  time.     Wherefore  then  do  some  foolish 

persons  object  to  Him,  '  See  how  He  discoui'scth  with  the  sim- 

>  Mrl(   pier  sort.'     In  Whom  are  all  the  treasures.  He  alone '  knows 

all  things.     Hid,  for  think  not  in  truth  that  ye  already  have  all ; 

they  are  hidden  also  even  from  Angels,  not  from  you  only ; 

2AuA   so  that  you  ought  to  ask  all  things  from  Him.     He  alone - 

giveth  wisdom  and  knowledge.     Now  by  saying,  treasures, 

he   shews  their  largeness,  by   All,  that  He  is  ignorant  of 

nothing,  by  hid,  that  He  alone  knoweth. 

Ver.  4.  And  this  I  say,  lest  any  man  should  beguile  you 
3  or  per-  with  enticing^  ivords. 

io\ '  Seest  thou  that  he  saith,  I  ha\e  therefore  said  this,  that 
ye  may  not  seek  it  from  men.  Beguile  you,  he  saith,  with 
persuasive  ivords.  For  w^hat  if  any  doth  speak,  and  speak 
persuasively  ? 

Ver.  5.  For  though  I  be  absent  in  the  flesh,  yet  am  I  with 

you  in  the  spirit. 

^  r'h  ccKo-      The  direct*  thing  to  have  said  here  was,  '  even  though  I  be 

^°"  "'■     absent  in  the  flesh,  yet,  nevertheless,  I  know  the  deceivers ;'  but 

instead  he  has  ended  with  praise.  Joying  and  beholding  your 

order,  and  the  stedfastness  of  your  faith  in  Christ.     Your 

5  ffrteiu-  order,  he  means,  your  good  order.  And  the  stedfastness  of  your 

'"°J^.     faith  ^  in  Christ.     This  is  still  more  in  the  way  of  encomium. 

solidity  ,  •'  . 

And  he  said  not '  faith,'  but  stedfastness,  as  to  soldiers  standing 
«i  aTtyfh  in  good  order  and  firmly.  Now  that  which  is  stedfast**,  neither 
solid,      deceit  nor  trial    can  shake   asunder".     Not  onlv,  he  saith, 

'  dimra- 

Xivu  have  ye  not  fallen,  but  no  one  hath  so  much  as  thrown  you 
into  disorder.  He  hath  set  himself  over  them,  that  they  may 
fear  him  as  though  present ;  for  thus  is  order  preserved. 
From  solidity  follows  compactedness,  for  you  will  then  pro- 
duce solidity,  when  having  brought  many  things  together, 
you  shall  cement  them  compactedly  and  inseparably  ;  then  a 
solidity  is  produced,  as  in  the  case  of  a  wall.  But  this  is  the 
peculiar  work  of  love ;  for  those  who  were  by  themselves, 
when  it  hath  closely  cemented  and  knit  them  together,  it 
renders  solid.  And  faith,  again,  doeth  the  same  thing;  when 
it  allows  not  reasonings  to  intrude  themselves.     For  as  rea- 


Faith  needed  for  iJiings  above  human  conception.      241 

soilings  divide,  and  shake  loose,  so  faith  causes  solidity  and   Hom. 
compactness.  '- — 

For  seeing  God  hath  bestowed  upon  us  benefits  surpassing 
man's  reasoning,  suitably  enough  He  hath  brought  in 
faith.  For  it  is  not  possible  he  can  be  stedfast,  who  demands 
reasons.  For  behold  all  our  lofty  doctrines,  how  destitute 
they  are  of  reasonings,  and  dependent  upon  faith  alone.  God 
is  not  any  where,  and  is  every  where.  What  hath  less  reason 
in  it  than  this.''  Each  by  itself  is  full  of  difficulty.  For, 
indeed.  He  is  not  in  place ;  nor  is  there  any  place  in  which 
He  is.  He  was  not  made,  He  made  not  Himself,  He  never 
■  began  to  be.  What  reasoning  will  receive  this,  if  there  be 
not  faith  ?     Does  it  not  seem  to  be  utterly  ridiculous,  and  more  iX'^'^ 

endless  than  a  riddle  ?  I       \ 

Now  that  He  hath  no  beginning,  and  is  uncreate,  and 
uncircumscribed,  and  infinite,  is,  as  we  have  said,  a  manifest 
difficulty;  but  let  us  consider  His  Incorjjorealncss,  whether 
we  can  search  out  this  by  reasoning.  God  is  incorporeal. 
What  is  incorporeal  ?  A  bare  word,  and  no  more,  for  the 
apprehension  has  received  nothing,  has  impressed  nothing 
upon  itself;  for  if  it  does  so  impress,  it  comes  to  nature,  and 
what  constitutes  body.  So  that  the  mouth  speaks  indeed, 
but  the  understanding  knows  not  what  it  speaks,  save  one 
thing  only,  that  it  is  not  body,  this  is  all  it  knows.  And  why 
do  I  speak  of  God  }  In  the  case  of  the  soul,  which  is  created, 
inclosed,  circumscribed,  what  is  incorporealness }  say ! 
shew!  Thou  canst  not.  Js  it  air.?  But  air  is  body,  even 
though  it  be  not  compact,  and  it  is  plain  from  many  proofs 
that  it  is  a  yielding  body.  Is  it  then  fire  .?  But  fire  is  body, 
whilst  the  energy  of  the  soul  is  bodiless.  Wherefore  ?  Be- 
cause it  penetiateth  every  where.  But  if  it  is  not''  body, 
then  that  which  is  incorporeal  exists  in  place,  therefore  it  is 
also  circumscribed ;  and  that  which  is  circumscribed  has 
figure ;  and  figures  are  linear,  and  lines  belong  to  bodies. 
Again,  that  which  is  without  figure,  what  conception  *  does '  I' w^iav. 
it  admit?  It  has  no  figure,  no  form,  no  outline.  Seest  thou 
how  the  understanding  becomes  dizzy  ? 

Again,  That  Nature  is  not  susceptible  of  evil.     But  He  is 

^  Savile  conjectures  that  '  not'  should  be  inserted,  and  the  sense  ^eems  nhso- 
lutely  to  require  it. 

K 


242  Heeminy  contnulictions  in  Divine  things. 

CoT.os.  also  good  of  His  own  will  '■;  it  is  therefore  susceptible.  But 
-r~T--  t^iie  may  not  so  say,  God  forbid  !  Again,  was  Ho  brought 
into  being,  willing  it,  or  not  willing  it  ?  But  neither  may  one 
say  this.  Again,  cireumscribes  He  the  world,  or  no.^  For 
if  He  circumscribes  it  not,  He  is  Himself  circumscribed, 
5ari(,j«f.but  if  He  circumscribes  it,  He  is  infinite^  in  His  nature. 
Again,  circuniscribes  He  Himself.'^  But  if  He  circumscribes 
Himself,  then  He  is  not  without  beginning  to  Himself,  but 
to  us ;  therefore  He  is  not  in  His  nature  without  beginning. 
Every  where  one  nmst  grant  contradictories. 

Seest  thou  how  great   the   darkness  is ;    and  how  every 
where  there  is  need  of  faith.     This  it  is,  that  is  solid.     But, 
if  you  Avill,  let  us  come  to  things  which  are  less  than  these. 
That  Substance  hath  an  operation.     And  what  in  His  case 
is  operation  ?     Is  it  a  certain  motion.?    Then  He  is  not  im- 
^clr^tr-  mutable'':  for  that  which  is  moved,  is  not  immutable:  for, 
'^°'         from  being  motionless  it  becomes  in  motion.     But  neverthe- 
less He  is  in  motion,  and  never  stands  still.      But  what  kind 
of  motion,  tell  me;  for  amongst  us  there  are  seven  kinds; 
down,  up,  in,  out,  right,  left,  circular,  or,  if  not  this,  increase, 
decrease,  generation,  destruction,  alt-jration.     But  His  motion 
is  none  of  these.     Is  it  then  such  as  the  mind  is  moved  with  ? 
No,  nor  this  either.     God  forbid  !    for  in  many  things  the 
mind  is  even  absurdly'  moved.     Is  to  will,  to  operate .?     But 
1  Tim.    He  wills  all  men  to  be  good,  and  to  be  saved.     How  comes 
^'  "*■      it   not   to    pass  ?     But    to    vvill    is    one    thing,    to    operate, 
another.     To  will  then  is  not  sufficievit  for  operation.     How 
Ps.  115  then    saith    the    Scripture,    He    hath   clone    whaisoerer   He 

^-  willed  ?     And  again,  the  leper  saith   unto  Christ,  //"  Thou 

Matt.  8  o       J  I  T     ^ 

2.  '  ?/;?'//,  77/0«  cannl  make  me  clean.  Will  ye  that  I  mention 
yet  another  thing  ?  How  were  the  things  that  are,  made  out 
of  things  that  are  not .''  How  will  they  be  resolved  into 
nothing  1  What  is  above  the  heaven  \  And  again,  what 
above  that?  and  what  above  that  ?  and  beyond  that,  what? 
and  so  on  to  infinity.  What  is  below  the  earth  ?  Sea,  and 
beyond  this,  what?  and  beyond  that  again,  what?  Nay;  to 
the  right,  and  to  the  left,  is  there  not  the  same  difficulty? 
(4)  But  these  indeed  are  things  unseen.  Will  ye  that  I  lead 
the  discourse  to  those  which  are  seen ;  those  which  have 
already  happened  ?  Tell  me,  how  did  tlu^  beast  contain  Jonah 


Lesser  iVouders  prepare  the  way  for  greater.  -24'3 

in  its  belly,  without  his  perishing  ?     Is  it  not  void  of  reason,   Hom. 
and  its  motions  without  control  ?     How  spared  it  the  righte- 


ous man  ?  How  was  it  that  the  heat  did  not  suffocate  him  ? 
How  was  it  that  it  putrefied  him  not?  For  if  to  be  in  the 
deep  only,  is  past  contriving,  to  be  both  in  the  creature's 
bowels,  and  in  that  heat,  is  very  far  more  unaccountable. 
For  how  breathed  he  the  air  in  that  place  ?  How  did  the 
resjjiration  suffice  for  two  animals  ?  And  how  did  it  also 
vomit  him  forth  unharmed  ?  And  how  too  did  he  speak  ? 
And  how  too  was  he  self-possessed,  and  prayed  ?  Are  not 
these  things  incredible  ?  If  we  test  them  by  reasonings,  they 
are  incredible,  if  by  faith,  they  are  exceeding  credible. 

Shall  I  say  something  more  than  this  ?     The  wheat  in  the 
earth's   bosom    decays,    and  rises  again.      Behold  marvels, 
opposite,  and  each  surpassing  the  other;  marvellous  is  the 
not  becoming  corrupted,  marvellous,  after  becoming  so,  is  the 
rising  again.    Where  are  they  that  disbelieve  the  Resurrection 
and  say.  This  bone  how  shall  it  be  cemented  to  that  ?  and 
introduce  such  like  silly  tales.     Tell  me,  how  did  Elias  ascend 
in  a  chariot  of  fire  ?     Fire  is  wont  to  burn,  not  to  carry  aloft. 
How  lives  he  so  long  a  time  ?     In  what  place  is  lie  ?     Why 
was  this  done  .?    Whither  was  Enoch  translated  ?    Lives  he  on 
like  food  with  us  ?  and  what  is  it  hinders  him  from  being 
here  ?     Nay,  but  does  he  not  eat  ?     And  wherefore  was  he 
translated  ?    Behold  how  God  schooleth  us  by  little  and  little. 
He  translated  Enoch ;  no   very  great  thing  that.     This  in- 
structed us  for  the  taking  up  of  Elias.     Again,  He  shut  in  Noe  Gen.  7, 
into  the  ark  ;  nor  is  this  either  any  very  great  thing.    This  in-  ^^" 
structed  us  for  the  shutting  up  of  the  prophet  within  the  whale. 
Thus  even  the  things  of  old  stood  in  need  of  forerunners  and 
types.     For  as  in  a  ladder  the  first  step  sends  on   to  the 
second,  and  from  the  first  it  is  not  possible  to  step  to  the 
fourth,  and  this  sends  one  on  to  that,  that  that  may  be  the 
way  to  the  next ;  and  as  it  is  not  possible  either  to  get  to  the 
second  before  the  first;  so  also  is  it  here. 

And  observe  the  signs  of  signs^  and  thou  wilt  discern  this 
in  the  ladder  which  Jacob  saw.     Above,  it  is  said,  the  Lord^^^-^s, 

'  '  JO 

stood  fas t^^  and  underneath  Angels  were  ascending  awe/ <;/<?- 1  i,s,t„', 
scending.     It  was  prophesied  that  the  Father  hath  a  Son  ;  it  «'*''''• 
was  necessary  this  should  be  believed.     Whence  wouldest 

r2 


'244  Tt//ies  of  the  Ktcrnttl  General  ion  of  the  Son. 

c'oLos.  thou  that  I  shew  tlice  tlie  signs  of  this?  from  above, 
—  "■  downward,  or  from  beneath,  upward  ?  It  was  necessary 
to  be  known  tliat  ITc  begetteth  without  passion';  for  this 
reason  did  she  tl)at  was  ban-en  first  bear.  Let  us  rather, 
however,  carry  our  discourse  higher.  It  was  necessary  to 
be  believed,  that  He  begat  of  Himself.  What  then.^  The 
thing  hapjiens''  obscurely  indeed,  as  in  type  and  shadow,  but 
still  it  doth  liapi)en,  and  as  it  goes  on  it  becomes  somehow 
clearer.  A  woman  is  formed  out  of  man  alone,  and  he  remains 
whole  and  entire.  Again,  it  was  necessary  there  should  be 
some  sure  sign  of  the  Conception  of  a  Virgin.  So  the  barren 
beareth,  not  once  only,  but  a  second  time  and  a  third,  and 
many  times.  Of  His  birth  then  of  a  Virgin,  the  barren  is  a 
tyjie,  and  she  sends  the  mind  forward  to  faith.  Again,  this 
vi'as  a  type  of  God  being  able  to  beget  alone.  For  if 
man  is  the  chief  agent',  and  birth  takes  place  without  him, 
in  a  more  excellent  way,  much  rather,  is  One  begotten 
'T«yxa.  of  the  Chiefest  Agent'.  There  is  still  another  generation, 
^lari^oo.  ^yj^jj,]^  jg  jj^  type  of  tlie  Truth.  I  mean,  ours  by  the  Spirit. 
John  1,  Q^  ^i^jg  again  the  barren  is  a  type,  in  that  it  is  not  of  blood; 
this  itself  of  the  generation  above.  The  one  shews  that 
Christ  is  with  impassibility,  the  other  that  He  could  be 
generated  from  God  alone. 

Christ  is  above  ruling  over  all  things  :  it  was  necessary 
this  should  be  believed.  The  same  takes  place  in  the  earth 
Gen.  1,  with  respect  to  man.  For,  saith  He,  Let  Us  make  man  after 
Our  image  and  likeness,  and  he  is  ap[)ointed  to  the  dominion 
of  all  the  brutes.  Thus  He  instructed  us,  not  by  words,  but 
by  actions.  Paradise  shewed  the  separateness  of  his  nature, 
and  that  man  was  the  best  thing  of  all.  Christ  was  to  rise 
again;  sec  now  how  many  sure  signs  there  were  of  this; 
Enoch,  Elias,  Jonas,  the  fiery  furnace ,  the  baptism  that 
happened  in  Noah's  day,  the  seeds,  the  plants,  our  own 
generation,  that  of  all  animals.  For  since  on  this  every 
thing  was  at  stake,  it,  more  than  any  other,  had  abundance  of 
types. 

'  iirai'iwf,  i.e.  without  boinu;  changed.         ^  Sav.  Doth  the  thing  happen?    It 

This  lelers  to  the  Eternal  Generation,  doth: 

as    the    sequel    shews.      Compare    St.         '  Kv^tun^it    att^^aiTts.      One    would 

Athanasius  against  Arianism.  Disc.  1.  have  expected    ivh^.  hut   atficar»!  has 

c.  8.  Tr.  p.  218  sqq.  just  been  opposed  to  yi/>«. 


Signs  of  Providenc:'.     Tij pea  of  holy  Baptism.         215 

That  the  Universe '  is  not  without  a  Providence  we  may   Hom. 
conjecture  from  things  amongst  ourselves,  for  nothing  will  p^.  -^ 
continue  to  exist,  if  not  provided  for;  but  even  herds,  andra. 
all  other  things  stand  in  need  of  governance.     And  that  the 
Universe  was  not  made  by  chance,  Hell  is  a  proof,  and  so 
was  the  deluge  in  Noah's  day,  the  fire*^,  the  overwhelming  ofM,  e.  of 
the  Egyptians  in  the  sea,  the  things  which  happened  in  the '  °  °"' 
wilderness. 

It  was  necessary  too  that  many  things  should  prepare  the 
way  for  Baptism;  therefore  was  done  all  that  was  done  in 
water,  and  thousands  of  things  besides  ;  those,  for  instance,  in 
the  Old  Testament,  those  in  the  Pool",  the  cleansing  of  him 
that  was  not  sound  in  health,  the  deluge  itself,  the  bajjtism 
of  John. 

It  was  necessary  to  be  believed  that  God  giveth  up  His 
Son  ;  a  man  did  this  by  anticipation.  Who  was  he.?  Abra- 
ham the  Patriarch.  Types  then  of  all  these  things,  if  we  are 
so  inclined,  we  shall  find  by  searching  in  the  Scriptures. 
But  let  us  not  be  weary,  but  attune  ourselves  by  these  things. 
Let  us  hold  the  faith  stedfastly,  and  shew  forth  strictness  of 
life :  that  having  in  all  things  returned  thanks  to  God,  we 
may  be  counted  worthy  of  the  good  things  promised  to  them 
that  love  Him,  through  the  grace  and  lovingkindness  of  our 
Lord  Jesus  Christ,  with  Whom,  &c. 

•"  Hales  suggests  that  this  may  be  clearness  on  John  5,  2.  Hom.  xxxvi. 

the  Laver  in  the  Temple,  but  it  is  not  init.  where  this  is  classed  witJi  those  of 

called  x»A£/^/3}j^ga  in  LXX.     The  pool  the  Old  Testament.      The  following  in- 

ofBethesda  is  meant,  as  is  evident  from  stance  refers  to  the    cleansing  in   Lev. 

the  like  mention  of  types  increasing  in  15,  13. 


HOMILY     VI. 


Col.  ii.  6,  7. 

As  ye  hare  therefore  received  Chrht  Jesus  the  Lord,  so  walk 
ye  in  Him  :  Rooted  and  built  up  in  Him,  and  stahlished 
in  the  faith,  as  ye  have  been  taught,  abounding  therein 
with  thanksgiving. 

Again,  he  takes  hold  on  them  beforehand  with  their  own 
testimony,  saying,  As  ye  have  therefore  received.  We  intro- 
duce no  strange  addition,  he  saith,  therefore  neither  do  ye. 
Walk  ye  in  Him,  for  He  is  the  Way  that  leadeth  to  the 
Father :  not  in  the  Angels  ;  this  way  leadeth  not  thither. 
Rooted,  that  is,  fixed;  not  one  while  going  this,  another,  that, 
but  rooted:    but  that  which   is  rooted,  never  can  remove. 

'  «"J'»?-  Obsen'e  how  appropriate '  are  the  expressions  he  employs. 

2  (pe^.ev-  And  built  up,  he  saith,  that  is,  in  thought  attaining^  unto 
Him,  And  stablished  in  Him,  that  is,  holding  Him,  and 
built  as   on  a  foundation.     He   shews  that  they  had  fallen 

^present  down,  for  the  word  built-^  has  this  force.     For  the  faith  is  in 

pi'J."'^'"  truth  a  building ;  and  needs  both  a  strong  foundation,  and 
secure  construction.  For  both  if  any  one  build  not  upon  a 
secure  foundation  it  will  shake,  and  even  though  he  do,  if  it 
be  not  firm,  it  will  not  stand.  As  ye  have  been  taught. 
Again  the  word  As  declares  tiiat  he  said  not  any  thing  novel. 
Abounding^  he  saith,  therein  nith  thanksgiving,  for  this  is 
the  part  of  well-disposed  persons.  I  say  not  simply  to  give 
thanks,  but  with  great  abundance,  more  than  ye  learned,  if 
possible,  with  much  ambition. 


Warning  against  deceivers.    Elements  of  the  icorld,  what.  247 

Ver.  8.  Beware  lest  amj  man  spoil  you.  I^m. 

Seest  thou  how  he  shews  him  to  be  a  thief,  and  an  alien,  — -^ 


and  one  that  enters  in  softly  ?  For  he  has  already  repre- 
sented him  to  be  entering  in.  And  he  well  said  spoil.  As 
one  digging  away  a  mound  from  underneath,  may  give  no 
perceptible  sign,  yet  it  gradually  settles,  so  also  doeth  he. 
Beware  therefore  ;  for  this  is  his  main  point,  not  even  to  let 
himself  be  perceived  \ 

Through  philosoplty.     Then  because  the  term  '  philosophy' 
has  an   appearance   of  dignity,  he  added,  and  rain  deceit. 
For  there  is  also   a  good  ^deceit;  such   as  many  have  been ' '='"'''' 
deceived  by,  which   one   ought  not  even  to  call  a  deceit  at 
all.     Whereof  Jeremiah  speaks;   O  Lord,  Thou  hast  deceived^^^-^^^ 
?)ie,  and  I  was  deceived ;    for  such  as  this   one  ought  not  to 
call  a  deceit  at  all ;  for  Jacob  also  deceived  his  father,  but 
that  was  not  a  deceit,  but  an  economy.      Through  philosophy, 
he  saith,  and  vain  deceit,  after  the  tradition  of  men,  after 
the  rudiments-  of  the  ivorld,  and  not  after  Christ.     Now  he^'^"- 
sets  about  to   reprove  their  observance   of  particular''  days,  de- 
meaning by  elements  of  the  world  the  sun  and  moon;   as  he™^"'^^' 
also  said  in  the  Epistle  to  the  Galatians,  How  turn  ye  againGal.  4, 
to  the  weak  and  beggarly  elemefitsf    And  he  said  not  observ- 
ances of  days,  but  in  generaP  of  the  present  world,  to  shew^  S/ i'xit/ 

,  .  1  which 

]ts  worthlessness :  tor  if  the  world  be  nothing,  much  moresav. 
then  its  elements.  Having  then  first  shewn  how  gi-eat  bene-  °^^^^- 
fits  and  kindnesses  they  had  received,  he  afterwards  brings 
on  his  accusation,  thereby  to  shew  its  greater  seriousness, 
and  to  convict  his  hearers.  Thus  too  the  Prophets  do. 
They  always  first  point  out  the  benefits,  and  then  they  mag- 
nify their  accusations;  as  Esaias  saith,  /  have  begotten  cJiil-l^.  1,2. 

'  '  LXX 

dren,  and  exalted  theni^  but  they  have  rejected  me;   and 

again,  O  my  people,  what  hare  1  done  unto  thee,  or  uJierein  Mic.  6, 
have  I  grieved  thee,  or  wherein   have  I  wearied  thee  '^  and 
David ;  as  when  he  says,  /  heard  thee  in  the  secret  place  o/"^*/?^'^' 


LXX. 


"  Some   copies   add,  as  if  one  were  his  Suppl.  de  I'Ant.  Expl.  1.  iii.  vol.  1. 

robbed  daily,  and  were  told,  '  see  that  p.    112.  where  he  shews  that  the  ob- 

there  is  not  some  one.'     And  he  shews  servance    of    heathen    customs    about 

the   way ;  it  is  by  this   way,  as  if  one  lucky  and  unlucky  days,  and  the  like, 

should     say    through     this     outhouse,  was  common  in  France  in  the  thirteenth 

through  philosophy.  century.     Such  were  the  Dies  ^gyp- 

^  tut  -hfti^u).    Montfaucou   refers   to  tiaci,  &c. 


2-18   ChrUl  alone  /o  be  serced.     Fulness  of  Godhead  in  Him. 

CoLos.  the  tempest;   and  again,  Open  thy  fuouth,  and  I  will  Jill  it. 
'  And  every  where  you  will  find  it  the  same. 

10.  That  indeed  were  most  one's  duty,  not  to  be  persuaded  by 

them,  even  did  they  say  aught  to  the  piu'pose ;  as  it  is,  however, 
obligations  apart  even,  it  behoves  to  shun  those  things.  And 
not  after  Christ,  he  saith.  For  were  it  in  such  sort  a  matter 
done  by  halves,  that  ye  were  able  to  serve  both  the  one  and 
the  other,  not  even  so  ought  ye  to  do  it ;  as  it  is,  however,  he 
suffers  you  not  to  be  after  Christ.  Those  things  withdraw 
you  from  Him.  Having  first  shaken  to  pieces  the  Grecian 
observances,  he  next  overthrows  the  Jewish  ones  also. 
For  both  Greeks  and  Jews  practised  many  observances» 
but  the  former  from  philosophy,  the  latter  from  the  Law. 
First  then,  he  makes  at  those  against  whom  lay  the  heavier 
accusation.     How,  not  after  Christ  ? 

Ver.  9,  10.  For  in  Him  dwelleth  all  the  fulness  of  the 
Godhead  bodily :  and  ye  are  complete  in  Hiin^  Which  is  the 
head  of  all  principality  and.  poiver. 
(2)         Observe  how  in  his  accusing  of  the  one  he  thrusts  through ' 

'  2'«>r-  (\^^,  other,  by  first  giving  the  solution,  and  then  the  objection. 
For  such  a  solution  is  not  suspected,  and  the  hearer  accepts 
it  the  rather,  that  the  speaker  is  not  making  it  his  aim.  For 
in  that  case  indeed  he  would  make  a  point  of  not  coming  off' 
worsted,  but  in  this,  not  so.  For  in  Him  duelleth,  that  is, 
for  God  dwelleth  in  Him.  But  that  thou  mayest  not  think 
Him  enclosed,  as  in  a  body,  he  saith,  All  the  fulness  of  the 
Godhead  bodily:  and  ye  are  complete-  in  Him.  Some  say 
that  he  intends  the  Church  filled  by  His  Godhead,  as  he 

Ephes.   elsewhere  saith,  of  Hint  that  /illeth  all  in  all,  and  that  the 

^'  ^'^'     term  bodily  is  here,  as  the  body  in  the  head.     How  is  it  then 

that  he  did  not  add,  '  which  is  the  Church  ?'     Others  again 

say  it  is  with  reference  to  The  Father,  that  he  says  that  the 

fulness  of  the  Godhead  dwells  in  Him,  but  wrongly.     First, 

because    to   dtrell,   cannot  strictly    be  said  of  God:   next, 

Ps.  24,  because  the  '  fulness'  is  not  that  which  receives,  for  the  earth 

1.  . 

Rom.     «*■  the  Lord's,  and  the  fulness  thereof;  ^^^^  again  the  Apostle, 

10,  26.    ^ijiiii  ijic  fulness  of  the  Gentiles  be  come  in.     Bv  fulness  is 

Rom.  •  '  ■        . 

11, 25.   meant '  the  whole.'    Then  the  word  bodily,  what  does  it  intend 

to  signify  .?     '  As  in  a  head.'     But  why  does  he  say  the  same 

thing  over  again  .''     And  ye  arc  complete  in  Him.     What 


Tl/ 


JiUetl- 


Nenniess  tu  Christ.     Circumcision  of  Spirit.         249 

then  does  it  mean?     That  ye  have  nothing  less  than  He,   Hom. 
As  It  dwelt  in  Him,  so  also  in  you.    For  Paul  is  ever  straining .  ^^' 


to  bring  us  near  to  Christ ;  as  when  he  says,  Hath  raised  us  Ephes. 
vp  together,  and  hath  made  us  sit  together :  and,  ff'we  suffer,  ^'^: 
we  shall  also  reign  with  Him:  and,  How  shall  He  not  uith2, 12. 
Hi7?i  also  freely  give  us  all  things:  and  he  calls  \\s fellow -heirs.  ^^^'  ^' 
Then  as  for  His  dignity.     And  He  is  the  head  of  all  princi- ^p^es. 
pal  it  g  and  power.     He  that  is  above  all.  The  Cause,  is  He  not  1  '^^j,„'. 
Consubstantial '?     Then  he  has  added  the  benefit  in  a  mar-  ''** 
vellous  kind  of  way ;  and  far  more  marvellous  than  in  the 
Epistle  to  the  Romans.  For  there  indeed  he  saith,  circumcision  Rom.  2, 

29 

of  the  heart  in  the  spirit,  not  in  the  letter,  but  here,  in  Christ. 

Ver.  11.  In  Whom  also  ye  were  circumcised  with  the 
circumcision  made  without  hands,  in  putting  off  the  body  of 
the  sins  of  thejiesh  hg  the  circumcision  of  Christ. 

See  how  near  he  is  come  to  the  thing.     He  saith.  In  the 
putting  quite  away  %  not  putting  off  merely  -.    The  body  of  sins.  '^  i«SwVu 
He  means, "  the  old  life."     He  is  continually  adverting  to  this 
in  different  ways,  as  he  said  also  above.  Who  hath  delivered  Coloss. 
us  from  the  power  of  darkness,  and  hath  reconciled  us  who^'^^'^^' 
were  alienated,  that  we  should  be  holy  and  unblameable.    No 
longer,  he  saith,  is  the  circumcision  with^  the  knife,  but  in^«»,  in. 
Christ  Himself,  for  no  hand  imparts  this  circumcision,  as  is 
the  case  there,  but  the  Spirit.     It  circumciseth  not  a  part, 
but  the  whole  man.     It  is  the  body  both  in  the  one  and  the 
other  case,  but  in  the  one  it  is  carnally,  in  the  other  it  is 
spiritually  circumcised,  but  not  as  the  Jews,  for  ye  have  not 
put   off  flesh,  but   sins.     When  and   where?     In   Baptism. 
And   what   he    calls    circumcision,   he    again    calls    burial. 
Observe  how  he  again  passes  on  to  the  subject  of  righteous 
doings*;  of  the  sins,  he  saith,  of  the  Jtesh,  that  is,  the  things  *  ^'««"^- 
they  had  done  in  the  flesh.     He  speaks  of  a  greater  thing '""'^'*' 
than  circumcision,  for  they  did  not  merely  cast  away  that  of 
which  they  were   circumcised,    but  they  destroyed   it,  they 
annihilated  it. 

Ver.  \'2.  Buried  with  him,  he  saith,  in  Baptism,  wherein 
also  ye  are  risen^  with  Him,  through  the  faith  of  tJie  opera- '""^lyk- 
tion  of  God,  Who  raised  Him  from  the  dead.  J^^e 

But  it  is  not  burial  only:  for  behold  what  he  says,  Wherein  raised 

"^  ''    '  together. 

t  arniiusti.  putting  off  for  good,  once  for  all. 


250       Death  unto  sin.      The  ho/nl  (itjaiiist  ma/i  abolished. 

Colo»,  also  i/e  are  risen  uifh  Him,  fhrouf/h  i  lie  fail  h  of  Ihe  operation 

— L_2:_  of  God,  Who  raised  Him  from  the  dead.     He  hath  spoken 

well,  ibv  it  is  all  of  faith.     Ye  believed  that  God  is  able  to 

raise,  and  so  ye  were  raised.     Then  His  worthiness  of  belief j 

Who  raised  Him,  he  saith,/;o///  tJic  dead. 

He   now   shews   the  Resurrection.       And  yon    who    some 

>  Rec.    tiine^    were   dead  in  sins  and  lite   uncirotmcision  of  i/onr 

text 

omits    Jies/i,  hath  He  quickened  together  aiili   Him.     For  ye  lay 

'■"••  under  judgment  of  death.  But  even  though  ye  died,  still 
it  was  no  common  death,  but  a  profitable  one.  Observe 
how  again  he  shews  what  they  deserved  in  the  words  he 
subjoins: 

Ver.  13,  14,  15.  Having  forgiven  us  all  trespasses ;  having 

2  E.  V.  Hotted   out  hi/   the   doctrines'^    the   handwriting   that    was 

thehand-  .  '    . 

xn-iting  against  as,  which  was  co?itrarg  to  us,  and  took  it  out   of 
nances    ^^'^  '^^'^'  ''^^'"''i/  'iftH^d  it  to  His  Cross ;  and  Itaving  spoiled 
principalities  and  powers,  He  made  a  shew  of  iJiem  openly^, 
having  triumphed  over  them  in  if. 

Having  forgiven,  us,  he  saith,  all  trespasses.  Which  ? 
Those  which  produced  that  deadness.  What  then?  Did 
He  allow  them  to  remain?  No,  He  even  wiped  them  out, 
He  did  not  scratch  them  out  merely,  but  wiped  them  out, 
so  that  they  could  not  even  be  seen.  By  the  doctrines^,  he  saith. 
What  doctrines  ?  The  Faith.  It  is  enough  then  to  believe. 
He  hath  not  set  works  against  works,  but  works  agauist  faith. 
And  what  next?  Blotting  out  is  an  advance  upon  remission  ; 
again  he  saith.  And  took  it  out  of  the  way.  Nor  yet  even 
» \(pi\a-  so  did  He  preserve^  it,  but  rent  it  even  in  sunder,  by  nailing  it 
to  His  Cross.  Having  spoiled  principalities  and  powers,  he 
made  a  .^hew  of  them  openly,  having  triumpJied.  over  them  in 
it.  No  where  has  he  spoken  in  so  lofty  a  strain. 
(3)  Seest  thou  how  great  His  earnestness  that  the  handwriting 
should  be  done  away  ?  To  wit,  we  all  were  under  sin  and 
punishment.  He  Himself,  through  suffering  punisliment, 
did  away  with  both  the  sin  and  the  punishment,  and  He 
was  jninishtHl   on  the  Cross.     To  the  Cross  then  He  affixed 

''   thiiyud,Tiai<i    £v   wa^^r.yia,    SO    com-  "  roTf  'htyft.aeiv.   Theodoiet  also  takes 

iiieuti  il   on    liulow    as  seemingly  to  re-  it  so,    hut  the   use    of  'iiyf/.a.ri^taft    in 

ciuiro  to  be  thus  translated,    "  He  in-  ver.    20.    aeries    hotter    uitli     E.    V. 

flic  ed  disgrace  on  thein  through    His  Tin:  luuidirri/iiig   in    onlhianccs,    and 

contiiience  in  dying."  the  Vulgate,  C'/iirograjjIium  liccrdi. 


Christ,  on  the  Cross,  conquered  Satan.  251 

it,   and  afterwards,   as  having  power,    He    tore  it  asunder.   Hom. 
What  liandwritint>-  ?     He  means  either  that  which  they  said L_ 


to  Moses,  namely,  All  that  God  hath  said  icitl  we  do,  and  beExod. 
obedient  \  or  if  not  that,  this,  that  we  owe  to  God  obedience  ;^^'J- 
or  if  not  this,  lie  means  that  the  devil  held  possession  of  the  ixouri- 
hand writing  which  God  made  for  Adam,  sayin>2.  In  the  dai/'^^^^ 
thou   eatest   of  the   tree,  thou  shall   die.     This  handwriting  Gen.  2, 
then  the  devil  held  in  his  possession  ^     And  Christ  did  not 
give  it  to   us,  but   Himself  tore  it  in  two,  the  action  of  one 
who  remits  joytully. 

Having  stripped  off'^  principalities  and  powers.  He  means 
the  diabolical  powers,  either  because  human  nature  had 
arrayed  itself  in  these,  or  because  they  had  *",  as  it  were,  a 
hold,  when  He  became  Man  He  put  away  from  Himself 
that  hold.  This  is  the  meaning  of  He  made  a  shew  of 
them.  And  well  said  he  so,  for  never  yet  was  the  devil  in 
so  shameful  a  plight.  For  whilst  expecting  to  have  Him,  he 
lost  even  those  he  had ;  and  when  That  Body  was  nailed  to 
the  Cross,  the  dead  arose.  There  the  devil  received  his 
wound,  having  met  his  death-stroke  from  a  dead  body.  And 
as  an  athlete,  when  he  thinks  he  has  hit  -  his  adversary,  2  or, 
himself  receives  from  him  a  fatal  blow';  so  truly  doth  Christ 'j^™^" -^ 
also  shew,  that  to  die  with  confidence''  is  the  devil's  shame.    «Ua/. 

For  he  would  have  done  every  thing  to  persuade  men  that 
He  did  not  die,  had  he  had  the  power.  For  seeing  that  of 
His  Resurrection  indeed  all  succeeding  time  was  proof 
demonstrative  ;  whilst  of  His  death,  no  other  time  save  that 
whereat  it  happened  could  ever  furnish  proof;  therefore  it 
was,  that  He  died  publicly  in  the  sight  of  all  men,  but  He 
arose  not  publicly,  knowing  that  the  aftertime  would  bear 
witness  to  the  truth.  For,  that  whilst  the  world  was  looking 
on,  the  serpent  should  be  slain  on  high  upon  the  Cross, 
herein  is  the  marvel.     For  what  did  not  the  devil  do,  that 

^  al.  '  This  handwriting  then  Christ  '  death,'    for    '  the  devil,'    and  xai^iar 

tovi\i.'  xari^^iTiti  kufihv,  '  is  caught  in  a  fatal 

g  aviKSus-aficno; .  IL.Y .  spoiled,  trans-  (or    decisive)   grasp,'  for,   '  receives  a 

lated  above,  '  pnttmg  off.'  fatal    blow.'       This   suits  better   with 

•>  All  copies  of  St.  Chr_ys.  read,  *  had  '  an  athlete.' 
them,'    which    makes   no  sense.     The  '■  (/.irU  Tn^^nirlai,  referring  to  X'iuy- 
Catena  omits  '  them,'  which  has  been  laar/a-sv  ev  Tajj >)<ria.    '  Confidence'  some- 
adopted,  though  the  authority  is  slight,  times    has    the  meaning  of   ■  standing 
Compare  John  14,  30.  without   fear   before    God.'     Here    he 

'    Catena    and    Eodl.     Extr.    have  refers  also  to  publicity. 


252     Death  of  Christ  public  to  pmrc  the  Resnrrcction. 

CoLos.  He  might  die  in  secret?     Hear  Pilate  saying,  Take  ye  Him 

h}h-away^y  and  crucify  Him, for  1  fond  no  faidt  in  Him.     And 

\iiin. '  again  the  Jews  said  unto  Ilim,  If  Thou  he  the  Son  of  God, 

St.  c.    come  down  from  the  Cross.     Then  further,  when  He  had  re- 

Johtiig,  ceived  a  mortal  wound,  and  He  came  not  down',  for  this  reason 

^         He  was  also  committed  to  burial ;  for  it  was  in  His  power  to 

2",  40.  have   risen    immediately :    but    He    did   not,    that   the   fact 

might  be  believed.    And  yet  in  cases  of  private  death  indeed, 

it  is  possible  to  impute  them  to  a  swoon,  but  here,  it  is  not 

possible  to  do  this  either.     For  even  the  soldiers  brake  not 

His  legs,  like  those  of  the   others,  that  it  might  be  made 

manifest  that  He  was  dead.     And  those  who  buried  The 

Body  are  known ;    and   therefore  too  the  Jews  themselves 

seal  the  stone  along  with  the  soldiers.     For,  what  was  most 

of  all  attended  to,  was  this  very  thing,  that  it  should  not  be 

ill  obscurity.    And  the  witnesses  to  it  are  from  enemies,  from 

Mat.26,  the  Jews.     Hear  them  saying  to  Pilate,  That  deceiver  said, 

^'  ^**  while  he  was  yet  alive.  After  three  days  I  icill  rise  again. 

Command  therefore  that  the  seindchre  be  guarded  by  the 

soldiers.     This  was  accordingly  done,  themselves  also  sealing 

it.      Hear    them    further    saying    even    afterwards    to    the 

Acts  5,  Apostles,    Ye  intend   to  bring  this   Man^s  blood  upon   us. 

He  suffered  not  the  very  fashion  of  His  Cross  to  be  put  to 

shame.     For  since  the  Angels  have  suffered  nothing  like  it, 

He  therefore  doth  every  thing  for  this,  shewing  that  His 

death  achieved  a  mighty  work.     For  there  was,  as  it  were,  a 

single  combat.     Death  wounded  Christ :    but  Christ,  being 

wounded,  did  afterwards  kill  death.     He  that  seemed  to  be 

immortal,  was  destroyed   by  a  mortal   body;    and  this  the 

whole  world  saw.     And  what  is  truly  \vonderful  is,  that  He 

committed  not  this  thing  to  another.     But  there  was  made 

again  a  second  handwriting,  of  another  kind  than  the  former. 

(4)         Beware  then  lest  we  be  condemned  by  this,  after  saying, 

2al.Wei2  renounce  Satan,  and  array  myself  with  Thee,  O  Christ. 

3abond  Hather  however  this  should  not  be  called  a.  handwriting^, 

?f,  ?"      but  a  covenant.     For  that  is  a  handivritinq,  whereby  one  is 

Philem.  ^         c        -K 

ver.  18.  held  accountable  for  debts  :   but  this  is  a  covenant.     It  hath 
^l^'    no  penalty,  nor  saith  it,  If  this  be  done,  or  if  this  be  not 

'  Catena,  '  When  He  had  gotten  a     Xm-thy  «yv  iari/S»  xxi^lay  sXa/Ji»   KariPm- 
decisive  (hold)  then   He  came   down.'     see  p.  ii51.  noto  i. 


The  New  Covenant  and  free  gift.     Neiv  Creation.    253 

done' :  so  spake  Moses  when  he  sprinkled  the  blood  of  the  Hom. 
covenant,  and  God  promised  everlasting  life.     All  this  is  a  ^^   '  . 
covenant.     There,  it  was  slave  with  master,  here,  it  is  friend  ^,-5,  « 
with  friend :  there,  it  is  said.   In  the  day  that  thou  eaiesi  ^  "^'^* 
thereof  thou  sJialt  die;  a  present  threatening;   but  here  is26,  7.  8. 
nothing  of  the  kind.     There  was  nakedness,  and  here  too  is 
nakedness;   there,  however,  he  that  had    sinned  was  made 
naked,  because  he  sinned,  but  here,  one-  is  made  naked, 2 one 
that  he  may  be  set  free.     Then,  man  put  off  the  glory  which  l^^'^^^^ 
he  had  ;  now,  he  puts  off  the  old  man  ;   and  before  going  up''  >  t^;»  J 
(to  the  contest),  puts  him  off  as  easily,  as  it  were  his  gar- ''^''^'"'*' 
merits'".     He  is  anointed",  as  wrestlers  about  to  enter  the 
lists.     For  he  is  born  at  once;  and  not  as  that   first  man 
was,  by  little    and  little,  but  at  once ".     (He   is  anointed,) 
not  as   the    priests   of  old   time,    on    the    head    alone,   but 
rather  in    more    abundant    measure.       For    he    indeed    was  Lev.  8, 

23.  24. 

anointed  on  the  head,   the   right  ear,   the  hand ;  to    excite 
him   to    obedience,  and  to   good    works ;  but    this  one,   all 
over.     For  he  comeih  not  to  be  instructed  merely  ;  but  to 
wrestle,  and  to  be  exercised  ;   he  is   advanced^  to  another ^o^'A'a»-- 
crealion.       For    when  he  confessed  (his  belief)    in  the  life  5  ^^V" 
everlasting  p,   he    confessed    a    second    creation.       He    tooko"''*' 
dust  from  the  earth,  and  formed  man:    but   now,  dust   no  Gen.  2, 
longer,  but  the  Holy  Spirit;  with  This  he  is  formed,  with 
this   harmonized*',    even    as    Himself  was   in  the  womb   ofe/i/^^/- 
the  Virgin.     He  said  not  in  Paradise,  but '  in  Heaven.'    For^'''"' 
deem  not  that,  because  the  subject  is  earth ^,  it  is  done  on'y7,iTc- 
earth;  he  is^  removed  thither,  to  Heaven,  there  these  things *"*■*' 
are  transacted,  in  the  midst  of  Angels:  God  taketh  up  thy 
soul  above,  above  He  harraonizeth  it  anew.  He  placeth  thee 
near  to  the  Kingly  Throne.     He  is  formed  in  the  water,  he 
receivcth  spirit  instead  of  a  souP.     And  after  he  is  formed, 


™  See  St.  Cyril,  Catech.  XX.  p  In  the   Apostles'  Creed,  recited  at 

n  See  St.  Cyril,  Catech.  XXI.  Baptism. 

«  The  comparison  is  with  the  '  old  S  Old   Lat.  '  thou  art.'  The  former 

man.'  A  grown  man  is  of  course  implied  clause  may  be,  '  think  not,  because  the 

in '  wrestling.'  The  Translator  suggests  earth  is   under  thee,  that  thou  art  in 

that  this  sentence  may  have  been  trans-  earth.' 

posed,  and  ought  to  stand  before   the  •■  uvri^pu^^ev  wviufta,  i.    e.  as   Adam 

clause  about  anointing.     Certainly  the  received  a  soul.    The  Spirit  hecoming 

present  text,  if  genuine,  is  elliptical  to  as  it  were   the  life   of  the   new  man. 

a  fault.  See  on  Kom.  viii.  11 .  Tr.  p.  227. 


254 


Cfnts/ia/i  stale  heller  IIkiii  PtirtdUne. 


CoLos.  He  bringelli  to  hiin,  not  beasts,  but  devils,  and  their  prince, 
,  '     '   and   sailli.   Tread  nitun   serpenla  and  .scorpio/ts.     lie   sailh 

LukelO,  ^  '  '  ' 

19.         not,  Let  Us  make  man  in  onr  iniai/Cy  and  ajler  onr  likeness, 

2Q°'    '  but  wliat?   He  give  I  h  litem   to  heeonte  lite  sons  of  God,  n}to 

John  1,  icere  horn,  he  sailh,  not  of  hlood,  hut  of  God.     Then  that 
12.  13.  .  ■  .       ' 

thou  give  no  ear  to  the  serpent,  straightway  thou  art  taught 

to  say,  "  I  renounce  thee,"  that  is,  "  whatsoever  thou  sayest, 

I  will  not  hear  thee."     Then,  that  he  destroy  thee  not  by  means 

of  others,  it  is  said",  "  and  thy  pomp,  and  thy  service,  and 

thy  angels."     He  hath  set  him  no  more  to  keep  Paradise, 

but  to  have  his  conversation'  in  heaven.     For  straightway 

when    he    cometh    up    he    pronounceth    these    words,    Onr 

Father    Which   art    in    Heaven,  .  .  .    Tliy   nill   he    done  in 

earth,  as  it  is   in    Heaven.     The  })lain  falleth  not   on  thy 

sight',  thou  seest  not  tree,  nor  fountain,  but  straightway  thou 

takest  into  thee-  the  Lord  Himself,  thou  art  mingled^  with 

His  Body,  thou  art  intermixed*  with  that  Body  that  lieth 

above,   whither   the  devil  cannot  approach.     No  woman  is 

;pu'^^ there,  for  him  to  approach,  and  deceive  as  the  weaker;  for 

Gal.  3,  it  is  said.  There  is  neither  female,  nor  male^.     If  thou  go 

5»i«  =v)  ^^^^  down  to  him,  he  will  not  have  power  to  come  up  where 

ajiTiv  x«Jthou  art;  for  thou  art  in  Heaven,  and  Heaven  is  unapproach- 

Kec.  t.    ^^^^  by  the  devil.     It  hath  no  tree  with  knowledge  of  good 

and  evil,  but  the  Tree  of  Life  only.    No  more  shall  woman  be 

formed  from  tliy  side,  but  we  all  are  one  from  the  side  of 

Christ.     For  if  tliey  who  have  been  anointed  of  men  take  no 

harm  by  serpents,  neither  wilt  thou  take  any  harm  at  all, 

so  long  as  thou  art  anointed ;  that  thou  mayest  be  able  to 

LukelO,  grasp  the  Sei-pent  and  choke  him,  to  tread  upon  serpents  and 

^^'        scorpions.     But  as  the  gifts  are  great,  so  is  our  punishment 

great  also.     It  is  not  possible  for  him  that  hath  fallen  from 

Gen.  3,  Paradise,  to  dwell   in  front  of  Paradise",  nor  to  reascend 

24  .  '  ■ 

thither  from  whence  we  have  fallen.     But  what  after  this? 
Hell,  and  the  worm  undying.     But  God  forbid  that  anv  of 


1  Or 

citizen 
ship. 


^  UMO. 


=  (p»tr;,   the  person   who  directs   the  This  h:is  been   done    in  the  text,  not 

catechumen.  to  spoil  so  beautiful  a  passap:e. 

'  No  meaning   appears  in  this,    oIk  "   1>XX.   has   »-iTuixi<ri»   ai/ro»   axi- 

i<r'  o-^-iv   ■rin'Tci    to   ■raileuv,    though    old  tavri    <rtZ  ■za^aitlrov.    He    placed    liim 

Lat.  also  has,  '  The  child  falleth  not  opftusite  rum, Use.     And  it  is  generally 

on  his  face  ;'  but  we  have  only  to  read  thought  that  Adam  approached  the  gate 

trtJ/ai',    as    in    a   doubtful    passage   of  of  Paradise  to  worship. 
Hoin.  xvi.  on  Kom.  Tr.  p.  295.  note  q. 


MiHery  of  JaUing  from  the  New  Covenant.  255 

us  should  become  amenable  to  this  punishment!  but  living  Hom. 
virtuously,  let  us  earnestly  strive  to  do  throughout*  His  will.     ^^\ 
Let  us  become  well-pleasing  to  God,  that  we  may  be  dhXe^J^^' 
both  to   escape   the   punishment,   and   to   obtain^  the   goodMr,ri;- 
things  eternal,  through  tlie  grace  and  love  toward  man,  &c.    ^'"' 


HOMILY     VII. 


Col.  ii.  16—19. 

Let  no  man  therefore  judge  you  in  meal  ^  or  in  drink,  or  in 
respect  of  an  holyday,  or  of  the  neiv  moon,  or  of  the  sab- 
'  Gr.the  hath  days:  which  are  a  shadow  of  things^  to  come;  but  the 
body  is  of  Christ.  Let  no  man  beguile  you  of  your  reward 
in  a  voluntary  humility  and  uorshijijnng  of  angels,  intrud- 
ing into  those  things  which  he  hath  not  seen,  vainly  puffed 
up  by  his  fleshly  mind,  and  not  holding  the  Head,  from 
which  all  the  body  by  Joints  and  bands  having  nourishment 
ministered,  and  knit  together,  increaseth  with  the  increase 
of  God. 

ver.  8.       Having  first  said  darkly,  Beware  lest  any  man  spoil  you 

ver.  4.  after  the  tradition  of  men;  and  again,  further  back.  And  this 
[  say,  lest  any  man  should  beguile  you  ivith  enticing  tcords  ; 
thus  preoccupying  their  soul,  and  working  in  it  anxious 
thoughts;  next,  having  inserted  those  benefits,  and  increased 
this  effect,  he  then  brings  in  his  reproof  last,  and  says,  Let 

^,ftigu.  no  man  therefore  judge  you  in  meat,  or  in  drink^,  or  in  the 
part  of  an  holyday,  or  of  the  new  moon,  or  (f  the  sabbath 
days.  Seest  thou  how  he  depreciates  them?  If  ye  have  ob- 
tained such  things,  he  saith,  why  make  yourselves  accountable 
for  these  petty  matters  ?  And  he  makes  light  of  them,  saying, 
or  in  the  ^  par f  of  an  holyday,  for  in  truth  tliey  did  not  retain 
the  whole  of  the  former  rule,  or  of  the  new  moon,  or  of  sabbath 
days.  He  said  not,  "  Do  not  then  observe  them,"  but,  let  no 
man  judge   you.      He    shewed    that   they  were    Iransgress- 

=xi/«»Taj.ing,  and  undoing^,  but  he  brought  his  charge  against  others. 
Endure  not  those  that  judge  you,  he  saith,  nay,  not  so  much 

*  ""^^'^     as  this    either,  but  he  argues    with    those    persons,  almost* 

ftovatou-  ^ 

X' 


Jewish  observances  hinder  a  Chrisdan^s  reward.       257 

stopping  their  mouths,  and  saying,  Ye  ought  not  to  judge.   Hom. 

But  he  would  not  have    reflected    on  these.     He   said   not '— 

*  in  clean  and  unclean,'  nor  yet  '  in  feasts  of  Tabernacles, 
and  unleavened  bread,  and  Pentecost,'  but  in  part  of  a /east : 
for  they  ventured  not  to  keep  the  whole ;    and  if  they  did 
observe  it,  yet  not  so  as  to  celebrate  the  feast.      In  part,  he 
saith,  shewing  that  the  greater  part  is  done  away.     For  even 
if  they  did  keep  sabbath,  they  did  not  do  so  with  precision. 
TVJiich  are  a  shadow  of  the  things  to  come;  he  means,  of 
the  New    Covenant ;  hut  the  body  is  of  Christ.     Some  per- 
sons here  punctuate  thus,  hut  the  body  is  of  Christ,  i.  e.  the 
truth  is  come  in  with  Christ :  others  thus;   The  Bodi/qfChtist 
let  no  man  adjudge  away  from  you,  that  is,  thwart  you  of  it'. '  ivn^itt- 
For  the  term  xuTa^goc^sv^riVixi,  is  employed  when  the  victory  ^''^'"' 
is  with  one  party,  and  the  prize  with  another,  when  though 
a  victor  thou  art  thwarted  ^     Thou  standest  above  the  devil  ^e-t»»!- 
and  sin;  why  dost  thou  again  subject  thyself  to  sin'.    There- r*;^-  ,^ 
fore  be  said  that  he  is  a  debtor  to  fulfil  the  whole  law  ;  and  ^-^^-  ^» 
again.   Is  Christ  found  to  be    the   minister  of  sin?    which  ib. 2  17. 
he  said  when  writing  to  the  Galatians.     When  then  he  had 
filled  them  with  anger  through  saying,  adjudge  away  from 
you,  he  begins;   being  a  roluntary'^,  he   saith,  in  humility ^Y-.V. 
and  worshipping  of  Angels,  intruding  into  things  he  hath"^^^^' 
not  seen,  vainly  puffed  up  by  his  fleshly  mind.     How   in 
humility,  or  how  puffed  up  ?     He   shews  that  the  whole 
arose  out  of  vainglory.     But  what  is  on  the  whole  the  drift 
of  what  is  said  ?    There  were  some  who  maintained  that  we 
must  be  brought  near  by  Angels,  not  by  Christ,  for  that  were 
too  great  a  thing  for  us.     Therefore  it  is  that  he  turns  over 
and  over  again  what  he  has  said  concerning  Christ,  as,  that 
through  the  Blood  of  His  Cross  we  are  reconciled ;   that  Heu.      ' 
suffered  for  us^ ;  that  He  loved  us.     And  besides  in  this  very^.^°p^ 
same  thing,  moi cover,  they  were  pierced**  afresh.     And  he 2,21. 
said  not '  introduction  by,'  but '  worshipping  of  Angels '.     In-^^Y^' 
truding  into  things  he  hath  not  seen.     For  he  hath  not  seen^'-^'-'e*'- 
Angels,  and  yet  is  affected  as  though  he  had.     Therefore  he  noJ'a, 
saith,  Puffed  up  by  his  fleshly  mind^  vainly.     For  it  is  notP-^^^- 
about  any  true  fact,  but  about  this  doctrine,  that  he  is  puffed  y3y.,T 
up.     And  he  puts  forward  a  shew  of  humility.     As  if  he  had  ^  ^^-  *^ 
said;  by  his  carnal  mmd,  nothing  spiritual;  his  reasoning  is  of 0/ his 

g  /iesh. 


258     H(jlditi(j  by  Christ  opposed  lo  human  Inventions. 
CoLos.  man.     And  not  holdino  the  Head,  he  sajth,  from  which  all 

2    22.  .  •  •  .  . 

~ — ^  the  body,  that  is,  thenco  it  hath  its  being,  and  its  well-being. 
Why  then,  letting  go  the  Head,  dost  thou  cling  to  the  mem- 
bers? If"  thou  art  fallen  off  from  It,  thou  art  lost.  From 
irhich  all  the  body.  Every  one,  be  he  who  he  may,  thence 
'  JO  <rt/v- has  not  life  only,  but  also  even  connexion'.  All  the 
Church,  so  long  as  she  holds  The  Head,  increaseth  ;  because 
here  is  no  more  passion  of  pride  and  vain-glory,  nor"  inven- 
tion of  human  fancy. 

Mark  that  />om''  nhich,  meaning  the  Son.     By  joints  and 
bands,  he   says,  Jiaviny  nourishment  ministered,  and   knit 
together,  increases  ivith  the  increase  of  God;  he  means,  that 
according  to  God,  that  arising  out  of  the  best  life. 
Ver.  20.  If  then  ye  be  dead  with  Christ. 
He  puts  that  in  the  middle,  and  on  either  side,  expres- 
sions of  greater  vehemence.     Jf  ye   be   dead  with   Christ 
-E.  V.yrom  the  elements^  of  the  zeorld,  he   saith,  why  as  though 
^^l^^l^'.  living  in  the   world  are  ye  subject   to  ordinances^?     This 
Ti^iffh.  is  not  the  consequence,  for  what  ought  to  have  been  said 
is,  '  how  as  though  living  are  ye  subject  to  those  elements.^' 
But  letting  this  pass,  what  saith  he  ? 

Ver.  21,  22.   Touch  not,  taste  not,  handle  not      Which  all 

are  to  perish  with  the  using  ;  after  the  commandments  and 

doctrines  of  men. 

(2)         Ye  are  not  in  the   world,  he  saith,  and  how  is  it  ye  are 

subject  to  its  elements?  how  to  its  observances?  And  mark 

'  icuuu  h5vv  he   makes  sport  of*  them,  handle  not,  touch  not,  taste 

"         not,  as  though  they  were  keeping-  themselves  clear  of  some 

great  matters,  which  all  are  to  perish  with  the  using.     He 

has  taken  down   the   swollenness  of  the  many,  and   added, 

after   the   commandments   and    doctrines   of  men.      What 

sayest  thou  ?    Shouldest  thou  speak  even  of  the  Law,  that  is 

now  but  a  doctrine  of  men,  after  the  time  is  come'.     Or, 

Srejsro;  he    spokc    tlius   becausc    they    adulterated^    it,   or    else,  he 

"""         alludes  to  the  Gentile  institutions.     The  doctrine,  he  says,  is 

altogether  of  man. 

«  Downes  would  insert  a  negative,  for  iirii^oyro,  which  makes  good  sense. 

The  sense  seems  the  same  by  carrying  Buf  this  Ms.  often  has  n  for »),  and  n for  li. 

on  that  before.  Just  above,  Bodl.  Extr.  l>  i|,   which  makes  Him  a  source  of 

has  truS^ffiffStti  for  ffjvrihrfai,  making  it  action  in  Himself. 

'  the  prospect  of  salvation.'   Also  a  little  ^  n^i^iv,   i.    e.  f/ie   time   of  Christ's 

before  i^koovt»,  '  they  were  elevated,'  Advent,  or  '  after  its  time.' 


Free  service  Jiunour  oj  the  Flesh.    Neiv  Life  in  Christ.  259 

Ver.  23.    Which  thiiKjs  have  indeed  a  shew  of  wisdom  in  Hom. 
ivill  worship,  and  humility,  and  neglecting '  of  the  body ;  not 


in  any  honour  to  the  satisfying  of  the  flesh.  E.  v. ' 

Shew-,\\Q  saith ;  not  power,  therefore  not  truth,     ^o  that"J^')[^^^^_ 
even  though  they  have  a  shew  of  wisdom,  let  us  turn  away  ^"-g  or 
irom  them,     tor  lie  may  seem  to  be  a  rehgious  person,  and  ;,>;„. 
modest,  and  to  have  a  contempt  for  the  body,  but  he  is  not^^'J'"- 
so..  Not  in  any  honour  to  the  satisfying  of  the  flesh.     For 
God  hath  given  it  honour,  but  they  use  it  not  with  honour. 
Thus,  when  it  is  a  doctrine,  it  is  his  way^  to  call  it  honour.  ^  «"Sjh. 
They  dishonour  the  flesh,  he  says,  depriving  it,  and  stripping 
it  of  its  liberty,  not  giving  leave  to  rule    it   with  its   will. 
God  hath  honoured  the  flesh. 

Chap.  iii.  ver.  1.  If  ye  then  he  risen  with  Christ. 

He  now  draws  them  together,  having  above  established 
that  He  died.  Therefore  he  saith.  If  ye  then  be  risen  iviih 
Christ,  seek  those  things  which  are  above.  No  observances 
are  there.  Where  Christ  is  sitting  on  the  right  hand  of 
God.  Wonderful !  Whither  hath  he  led  our  minds  aloft ! 
How  hath  he  filled  them  with  mighty  aspiration  !  It  was 
not  enough  to  say,  the  things  whiclt  are  above,  nor  yet,  ivhere 
Christ  is,  but  he  adds,  sitting  on  the  right  hand  of  God.  He 
would  thence  prevail  with  them,  to  look  no  more  on  earth''. 

Ver.  2,  3,  i.  Set  your  affection  on  tilings  above,  not  on  tilings 
on  the  earth.     For  ye  are  dead,  and  your  life  is  hid  with 
Christ  in   God.      When  Christ    Who  is  your^  life  shall  ap-*  Rec.t 
pear^,  then  shall  ye  also  appear  with  Him  in  glory.  s'or^e 

This  is  not  your  life,  he  saith,  your  life  is  another  one.  ma>ii- 
He  is  now  urgent  to  remove  them,  and  insists  upon  shewing 
that  they  are  seated  above,  and  are  dead ;  from  both  consi- 
derations establishing  the  position,  that  they  are  not  to  seek 
the  things  which  are  here.  For  whether  ye  be  dead,  ye 
ought  not  to  seek  them ;  or  whether  ye  be  above,  ye  ought 
not  to  seek  them.  Doth  Christ  appear }  Neither  then  doth 
your  life.  It  is  in  God,  above.  What  then  ?  When  shall 
we  live  .''  When  Christ  shall  appear.  Who  is  your  life ;  then 
seek  ye  glory,  then  life,  then  enjoyment. 

This  is  to  prepare  the  way  for  drawing  them  off  from  pleasure 
and  ease.     Such  is  his  wont :  when  establishing  one  position, 
•*  Catena,  '  From  thence  he  would  have  them  henceforward  look  on  the  earth.' 

s  2 


260       Care  for  this  life  be/its  no!  iJivsc  ivho  have  a  belter. 

CoLos.  he  darts  off  to  another ;  as,  lor  instance,  when  discoursing  of 
— '—^—  those  who  at  supper  were  beforehand  with  one  another,  he 
all  at  once  falls  upon  the  observance  of  the  Mysteries  ^  For 
rebuke  hath  a  great  thing  when  it  is  administered  unsuspected. 
It  is  hid,  he  saith,  from  you.  Then  shall  ye  also  appear  with 
Hirn.  So  that,  now,  ye  do  not  appear.  See  how  he  hath 
removed  them  into  very  heaven.  For,  as  T  said,  he  is  always 
bent  upon   shewing   that  they  have   the    very  same  things 

1  ovrot  which  Christ  hath  ;  and  through  all  his  Epistles,  the  tenour ' 
the''ar-'  i^  this,  to  shcw  that  in  all  things  they  are  partakers  with 
gument  Him.     Therefore  he  uses  the  terms.  Head,  and  Body,  and 

is  this.  1  •  1 

2  wa^a-  does  every  thmg  to  convey^  this  to  them. 

<rr«<r>,  j^  therefore  we  shall  then  be  manifested,  let  us  not  grieve, 

when  we  enjoy  not  honour:  if  this  life  be  not  life,  but  it  be 
hidden,  we  ought  to  live  this  life  as  though  dead.  Tlien 
shall  ye  also,  he  saith,  he  manifested  with  Him  in  glory.  In 
glory,  he  said,  not  merely  manifested.  For  the  pearl  too  is 
hidden  so  long  as  it  is  within  the  oyster.  If  then  we  be 
treated  with  insult,  let  us  not  grieve ;  or  whatever  it  be  we 
suffer ;  for  this  life  is  not  our  life,  for  we  are  strangers  and 
sojourners.  For  ye  are  dead,  he  saith.  Who  is  so  witless,  as 
for  a  corpse,  dead  and  buried,   either  to  buy  servants,  or 

3  this  is  build  houses,  or  prepare  costly  raiment'?  None.  Neither 
burial,  then  do  ye*;  but  as  we  seek  one  thing  only,  namely,  that 
^al. 'let^gS  jjg  j^Q|.  jj^  g^  naked  state,  so  here  too  let  us  seek  one 

us.  .  .  .      ,  . 

« or ' it.' thing  and  no  more.     Our  first  man  is  buried:  buried  not  ni 

earth,   but   in   water;    not    death-destroyed,  but  buried  by 

death's    destroyer,  not   by   the  law   of  nature,   but   by  the 

governing  command  that  is  stronger  than  nature.     For  what 

has  been  done   by  nature,  may  perchance  be  undone ;  but 

what  has  been   done  by  His  command,  never.     Nothing  is 

more  blessed  than  this  burial,  whereat  all  are  rejoicing,  both 

Angels,  and  men,  and  the  Lord  of  Angels.    At  this  burial,  no 

need  is  there  of  vestments,  nor  of  coffin,  nor  of  any  thing 

^  aufjL^'o-  else   of  that  kind.     Wouldest  thou  see   the  semblance^  of 

eymbol   tliis .''    I  will  shew  thee  a  jiool  wherein   the  one  was  buried, 

type,      the  other  raised  ;  in  the  Red  Sea  the  Egyptians  were  sunk 

*  See  his  Comment  on  1  Cor.  11,  '  when  the  solemn  service  was  cowp/rfe(/, 
17 — 21.  Hom.  xxvii.  on  1  Cor.  where  after  the  Communion  of  the  Myste- 
he  says  that  the  supper  referred  to  was     ries.' 


Baptism  likejire  in  destroying  and  new-making.       261 

beneath  it,  but  the  Israelites  went  up  from  out  of  it ;  and  the   Hom. 
same  act  buries  the  one,  generates  the  other. 


Marvel  not  that  generation  and  destruction  take  place  in     (3) 
Baptism;  for,  tell  me,  dissolving  and  cementing,  are  they  not 
opposite  ?    It  is  evident,  I  suppose,  to  all.     Such  is  the  effect 
of  fire  ;  for  fire  dissolves  and  destroys  wax,  but  it  cements 
together  metallic  earth,  and  works  it  into  gold.     So  in  truth 
here  also,  the  force  of  the  fire,  having  obliterated  the  statue 
of  wax,  Jias  displayed  a  golden  one  in  its  stead ;  for  in  truth 
before    the    Bath    we    were    of  clay,  but    after   it   of  gold. 
Whence  is  this  evident.^    Hear  him  saying,  Thejirst  man  is^  Cor. 
of  the  earthy  earthy,   the  second  man  is  the  Lord '  from  i  £d.' 
heaven.     I  spoke  of  a  difference   as  great  as  that  between  F^""- 
clay   and   gold;    but  greater  still   do   I  find  the   difference /y. 
between   heavenly  and  earthy;  not  so   widely  do  clay  and 
gold  differ,  as  do  things  earthy  and  heavenly.     Waxen  we 
were,  and   clay-formed.     For  the   flame  of  lust  did  much 
more  melt  us,  than  fire  doth  wax,  and  any  chance  temptation 
did  far  rather  shatter  us  than  a  stone  doth  things  of  clay. 
And,  if  ye  will,  let  us  give  an  outline  of  the  former  life,  and 
see  whether  all  was  not  earth  and  water,  and  full  of  fluctu- 
ation, and  dust,  and  instability,  and  flowing  away. 

And  if  ye  will,  let  us  scrutinize  not  the  former  things,  but 
the  present,  and  see  whether  we  shall  not  find  every  thing 
that  is,  mere  dust  and  water.  For  what  wilt  thou  tell  me  of? 
authority  and  power }  for  nothing  in  this  present  life  is 
thought  to  be  more  enviable  than  these.  But  sooner  may 
one  find  the  dust  when  on  the  air  stationary,  than  these 
things ;  especially  now.  For  to  whom  are  they  not  under 
subjection  }  To  those  who  are  lovers  of  them  ;  to  eunuchs  ; 
to  those  who  will  do  any  thing  for  the  sake  of  money;  to 
the  passions  of  the  populace  ;  to  the  whims  of  the  more 
powei'ful.  He  who  was  yesterday  up  high  on  his  tribunal^, 
who  had  his  heralds  shouting  with  thrilling  voice,  and  many 
to  run  before,  and  haughtily  clear  the  way  for  him  through 
the  forum,  is  to-day  mean  and  low,  and  of  all  those  things 
bereft  and  bare,  like  dust  blast-driven,  like   a   stream  that 

f    Montfaucon   thinks   this  refers   to     This  is  questioned  in  the  recent  Paris 
Eutropius,   whose  disgrace  occasioned     Edition, 
two  Homilies  of  St.  Chrys.  Ben.  t.  iii. 


2G2  ]'aiiUy  of  ucdUh  and  oj'  honour  from  it. 

CoLos.  hath  passed  by.  And  like  as  the  dust  is  raised  by  our  feet, 
— — 1—  so  truly  are  these  magistracies  also  produced  by  those  who 
are  engaged  about  money,  and  in  the  whole  of  life  have  the 
rank  and  condition  of  feet;  and  like  as  the  dust  when  it  is 
raised  occupies  a  large  portion  of  the  air,  though  itself  be 
but  a  small  body,  so  too  doth  power ;  and  like  as  the  dust 
blindeth  the  eyes,  so  too  doth  the  pride  of  power  bedim  the 
eyes  of  the  understanding. 

But  what?  Wilt  thou  that  we  examine  that  object  of  many 
prayers,  wealth  ?  Come,  let  us  examine  it  in  its  several 
parts.  It  hath  luxury,  it  hath  honours,  it  hath  power.  First 
then,  if  thou  wilt,  let  us  examine  luxury.  Is  not  this  dust .'' 
yea,  rather,  it  hurrieth  by  swifter  than  dust,  for  the  pleasure 
of  luxurious  living  reacheth  only  to  the  tongue,  and  when 
the  belly  is  filled,  not  to  the  tongue  even.  But,  saith  one, 
honours  are  of  themselves  pleasant  things.  Yet  what  can  be 
less  pleasant  than  that  same  honour,  when  it  is  rendered 
with  a  view  to  money.?  When  it  is  not  from  free  choice  and 
with  a  readiness  of  mind,  it  is  not  thou  that  reapest  the 
honour,  but  thy  wealth.  So  that  this  very  thing  makes  the 
man  of  wealth,  most  of  all  men,  dishonoured.  For,  tell  me  ; 
suppose  all  men  honoured  thee,  who  hadst  a  friend ;  the 
while  confessing  that  thou,  to  be  sure,  wert  good  for  nothing, 
but  that  they  were  compelled  to  honour  thee  on  his  account; 
could  they  possibly  in  any  other  way  have  so  dishonoured 
thee  1  So  that  our  wealth  is  the  cause  of  dishonour  to  us, 
seeing  it  is  more  honoured  than  are  its  very  possessors,  and  a 
J  Suva-  proof  rather  of  weakness  than  of  power'.  How  then  is  it  not 
vTuat  absurd  that  we  are  not  counted  of  as  much  value  as  earth  and 
ashes,  (for  such  is  gold,)  but  that  we  are  honoured  for  its 
sake  ?  With  reason.  But  not  so  he,  that  despiseth  wealth  ; 
for  it  were  better  not  to  be  honoured  at  all,  than  so  honoured. 
For  tell  me,  were  one  to  say  to  thee,  I  think  thee  worthy  of  no 
honour  at  all,  but  for  thy  servants'  sakes  I  honour  thee,  could 
now  any  thing  be  worse  than  this  dishonour .?  But  if  to  be 
honoured  for  the  sake  of  servants,  who  are  partakers  of  the 
same  soul  and  nature  with  ourselves,  be  a  disgrace,  much 
more  then  is  it  such,  to  be  honoured  for  the  sake  of  meaner 
things,  such  as  the  walls  and  courts  of  houses,  and  vessels  of 
gold,  and  garments.     A  scorn  indeed  were  this,  and  shame ; 


Its  effeclH  iUiistraled  hij  a  .supposed  case.  '263 

better  die  than  be  so  honoured.     For,  tell  me,  if  when  thou  Hom. 

vvert  in  peril  in  this  thy  pride,  and  some  low  and  disgusting 1, 

person  were  to  be  willing  to  extricate  thee  from  thy  peril, 
what  could  be  worse  than  this  ?    What  ye  say  one  to  another 
about  the  city,  I  wish  to  say  to  you.     Once  on  a  time  our ' '  i.  e. 
city  gave  offence  to  the  Emperor^,  and  he  gave  orders  that^iyg^^. 
the  whole  of  it  should  utterly  be  destroyed,  men,  children,  tioch- 
houses,  and  all.    (For  such  is  the  wrath  of  kings,  they  indulge 
their  power  as  much  as  ever  they  choose,  so  great  an  evil  is 
power.)     It  was  then  in  the  extremest  of  perils.    The  neigh- 
bouring city,  however,  this  one  on  the  sea-coast,  went  and 
besought  the  king  in  our  behalf:  upon  which  the  inhabitants 
of  our  city  said  that  this  was  worse  than  if  the  city  had  been 
razed  to  the  ground.     So,  to  be  thus  honoured  is  worse  than 
being  dishonoured.     For  see  whence  honour  hath  its  root. 
The  hands  of  cooks  procure  us  to  be  honoured,  so  that  to 
them  we  ought  to  feel  gratitude ;  and  swineherds  supplying 
us  with  a  rich  table,  and  weavers,  and  spinners'-^,  and  workers -"e'^-^o», 
in  metal,  and  confectioners,  and  table -furnishers.  hi^wool. 

Were  it  not  then  better  not  to  be  honoured  at  all,  than  to  (4) 
be  beholden  to  these  for  the  honour?  And  besides  this, 
moreover,  1  will  endeavour  to  prove  clearly  that  opulence  is 
a  condition  full  of  dishonour;  it  embases  the  soul;  and 
what  is  more  dishonourable  than  this  ?  For  tell  me,  suppose 
one  had  a  comely  person,  and  passing  all  in  beauty,  and 
wealth  were  to  go  to  him  and  promise  to  make  it  ugly,  and 
instead  of  healthy,  diseased,  instead  of  cool,  inflamed  ;  and 
having  filled  every  limb  with  dropsy,  w^ere  to  make  the 
countenance  bloated,  and  distend  it  all  over;  and  were  to 
swell  out  the  feet,  and  make  them  heavier  than  logs,  and  to  puff 
up  the  belly,  and  make  it  larger  than  any  tun;  and  after  this,  it 
should  promise  not  even  to  grant  permission  to  cure  him,  to 
those  who  should  be  desirous  of  doing  so,  (for  such  is  the 
way  with  power,)  but  w^ould  give  him  so  much  liberty  as  to 
punish  any  one  that  should  approach'  him  to  withdraw  him ^  t^os-/»!, 
from  what  was  harming  him;  could  any  thing,  tell  me,  beg"^*^^* 

Ben', 
e  ru  K^arauvTt,  the  Emperor  Theo-     bouring  city',  however,  is  not  named  •"'i^'^^'V- 
dosius.      This  was  preached  under  his     there,  though  the  sj'mpathy  of  neigh- 
successor  Arcadius.     For    an  account     bouring  cities  is  mentioned  in  Horn.  2. 
of  the  events  referred  to,  see  Pref.  to     It  is  supposed  to  be  Selcucia. 
Homilies  on  the  Statues.    The  '  neieih- 


204      IVealtli  fills  the  soul  tiilh  disease,  (ind  resists  cure. 
Coios. more  cruel  than  this?    Wealth  then,  seeing  it  works  these 

3   2..  JO 

— ^-^— effects  in  the  soul,  how  can  it  be  honourable  ? 


But  this  power  is  a  more  grievous  thing  than  the  disease 
itself;  as  for  one  in  disease  not  to  be  obedient  to  the  phy- 
sician's injunctions  is  a  more  serious  evil  than  the  being 
diseased  ;  and  this  is  the  case  with  wealth,  seeing  it  creates 
inflannnation  in  every  part  of  the  soul,  and  forbids  the 
physicians  to  come  near  it.  So  let  us  not  felicitate  these  on 
the  score  of  their  power,  but  pity  them  ;  for  neither  were  I 
to  see  a  dropsical  patient  lying,  and  nobody  forbidding 
him  to  take  his  fill  of  drinks  and  meats  that  are  harmful, 
would  I  felicitate  him  because  of  his  power.  For  not  in  all 
cases  is  power  a  good  thing,  nor  are  honours  either,  for  these 
too  fill  one  witli  much  arrogance.  But  if  thou  wouldest  not 
choose  that  the  body  should  along  with  wealth  contract 
such  a  disease,  how  comest  thou  to  overlook  the  soul  when 
contracting  not  this  scourge  alone,  but  another  also  ?  For  it 
is  on  fire  all  over  with  burning  fevers  and  inflammations,  and 
that  burning  fever  none  can  quench,  for  wealth  will  not 
allow  of  this,  having  persuaded  it  that  those  things  are  gains, 
which  are  really  losses,  such  as  not  enduring  any  one,  and 

'  '^'"'''V doing  every  thing  at  will'.  For  no  other  soul  will  one  find 
so  replete  with  lusts  so  great  and  so  extravagant,  as  theirs 

2  xrja,-  ^^,]jQ  ^j.^,  desirous  of  being  rich.  For  what  silly  trifles*  do 
they  not  picture  to  themselves !  One  may  see  these  devising 
more  extravagant  things  than  limners  of  hippocentaurs,  and 
chimaeras,  and  dragon-footed  things,  and  Scyllas,  and 
monsters.  And  if  you  were  to  give  a  picture  of  one  lust  of 
theirs,  neither  Scylla,  nor  chimcera,  nor  hippocentaur  will 
a})pear  any  thing  at  all  by  the  side  of  such  a  prodigy ;  but 
you  will  find  it  to  contain  every  wild  beast  at  once. 

And  ])ercliance  some  one  will  suppose  that  I  have  been 
myself  possessed  of  much  wealth,  seeing  I  am  so  true  to  what 
really  comes  of  it.     It  is  reported  of  one,  (for  I  will  first  con- 

■'  A'Sfl^i-  fjrm  what  I  ha\e  said  from  the  legends'  of  the  Greeks) — it  is 
reported  amongst  them  of  a  certain  king,  that  bebecame  so  inso- 
lent in  luxury,  as  to  make  a  plane  tree  of  gold*",  and  a  sky  above 
it,  and  there  sate,  and  this  too  when  invading  a  people  skilled 

I'  Ed.  Par.  refers  to  Herod,  vii.  27-  to  Dariu.'s ;  also  to  Diod.Sic.xix.49.  and 
wiiere  such  a  tree  is  mentioned  as  given     Brisson  de  Regn.  Pers.  1.  i.  c.  77. 


TJie  golden  plane-tree,  and  other  worse  follies.         265 

in  warfare.  Now  was  not  this  Inst  hippocentaurean,  was  it  Hom. 
not  Scyllajan?  Another,  again,  nsed'  to  cast  men  into  a  ^-^ 
wooden  bull.  Was  not  this  a  very  Scylla.''  And  even  him'', 
the  king  I  just  mentioned,  the  warrior,  wealth  made,  trom  a 
man,  a  woman,  from  a  woman,  what  shall  I  say }  a  brute 
beast,  and  yet  more  degraded  than  this ;  for  the  beasts,  if 
they  lodge  under  trees,  take  up  with  nature,  and  seek  for 
nothing  further;  but  the  man  in  question  overshot  the  nature 
even  of  beasts. 

What  then  can  be  more  senseless  than  are  the  wealthy? 
And  this  arises  from  the  greediness*  of  their  desires.  But, '  srx«- 
are  there  not  many  that  admire  him  ?  Therefore  truly  ""''"'■ 
do  they  share  in  the  laughter  he  incurs.  That  displayed 
not  his  wealth  but  his  folly.  How  much  better  than 
that  golden  plane  tree  is  that  which  the  earth  produceth  ! 
For  the  natural  is  more  grateful  than  the  unnatural.  But 
what  meant  that  thy  golden  heaven,  O  senseless  one  }  Seest 
thou  how  wealth  that  is  abundant  maketh  men  mad  ?  How 
it  inflames  them  ?  I  suppose  he  knows  not  the  sea  even, 
and  perchance  will  presently  have  a  mind  to  walk  upon  it '. 
Now  is  not  this  a  chimsera }  is  it  not  a  hippocentaur }  But 
there  are,  at  this  time  also,  some  who  fall  not  short  even  of 
him,  but  are  actually  much  more  senseless.  For  in  point  of 
senselessness,  wherein  do  they  differ,  tell  me,  from  that  golden 
plane  tree,  who  make  golden  jars,  pitchers,  and  scent  bottles? 
And  wherein  do  lose  women  differ,  (ashamed  indeed  I  am, 
but  it  is  neces.  .ly  to  speak  it,)  who  make  chamber  utensils  of 
silver"'?  It  is  ye  should  be  ashamed,  that  are  the  makers  of 
these  things.  When  Christ  is  famishing,  dost  thou  so  revel 
in  luxury  ?  yea  rather,  so  play  the  fool !  What  jjunishment 
shall  these  not  suffer  ?  And  inquirest  thou  still,  why  there  are 
robbers?  why  murderers?  why  such  evils?  when  the  devil 
has   thus    perverted "  you.     For  the    mere   having  of   silver 


'  Sav.  Ivi/SaXXi.  He  must  mean  the  sequel   shews  that  the  same  king  is 

brasen  bull  of  Phalaris.  meant. 

k  riait  Vi  rut  ir^o'rt^iv.  And  besides  '  Alluding  to  Xerxes,  see  Herod,  vii. 

among  theui  of  earlier  times,   wealth  35. 

made  that  king,  the  warrior,  from   a  ">  a/iiias.  St.  Clem.  Al.  mentions  the 

man,  a  woman;  from  a  woman,  what  like  absurdity,  P.-rdag.  ii.  3. 

shall  I  say  ?     Savile  tov,  which  is  bet-  ^-    !rajaru«avT»j,      drawn     aside     or 

ter,  and   neglected  by  Ed.  Par.     The  away. 


266  Absurd  abuse  of  precious  tnelals  censured. 

CoLos.  dishes  indeed,  this  even  is  not  in  keeping  with  a  soul  devoted 
'  '  '  to  wisdom,  but  is  altogether  a  ])iece  of  luxury;  but  the 
making  unclean  vessels  also  of  silver,  is  this  then  luxury  ? 
nay,  I  will  not  call  it  luxury,  but  senselessness ;  nay,  nor  yet 
this,  but  madness;  nay  rather,  worse  than  even  madness. 
(5)  I  know  that  many  persons  make  jokes  at  me  for  this ; 
but  I  heed  them  not,  only  let  some  good  result  from  it.  In 
truth,  to  be  wealthy  does  make  people  senseless  and  mad. 
Did  their  power  reach  to  such  an  excess,  they  would  have 
the  earth  too  of  gold,  and  walls  of  gold,  perchance  the 
heaven  too,  and  the  air  of  gold.  What  a  madness  is  this, 
what  an  iniquity  °,  what  a  burning  fever!  Another,  made  after 
the  image  of  God,  is  perishing  of  cold;  and  dost  thou  furnish 
thyself  with  such  things  as  these  ?  O  the  senseless  pride  ! 
What  more  would  a  madman  have  done  ?  Dost  thou  pay 
such  honour  to  thine  excrements,  as  to  receive  them  in  silver  ? 

1  ►agaSrf  \  kuow  that  yc  are  shocked'  at  hearing  this;  but  those  women 
that  make  such  things  ought  to  be  shocked,  and  the  hus- 
bands that  minister  to  such  distempers.  For  this  is  wan- 
tonness, and  savageness,  and  inhumanity,  and  brutishness, 
and  lasciviousness.  What  Scylla,what  chimaei'a,what  dragon, 
yea  rather  what  demon,  what  devil  would  have  acted  on 
this  wise?  What  is  the  benefit  of  Christ.''  what  of  the 
Faith  ?  when  one  has  to  put  up  with  men  being  heathens, 
yea  rather,  not  heathens,  but  demons .''  If  to  adorn  the 
head  with  gold  and  pearls  be  not  riglit;  one  that  useth  silver 
for  a  service  so  unclean,  how  shall  he  obtain  pardon  ?  Is  not 
the  rest  enough,  although  even  it  is  not  bearable,  chairs  and 
footstools  all  of  silver  ?  although  even  these  come  of  .sense- 
lessness. But  every  where  is  excessive  pride;  every  where 
is  vainglory.     No  where  is  it  use,  but  every  where  excess. 

1  am  afraid  lest,  under  the  impulse  of  this  madness,  the 
race  of  woman  should  go  on  to  receive  some  portentous 
form :  for  it  is  likely  that  they  will  wish  to  have  even  their 
hair  of  gold.  Eksc  declare  that  ye  were  not  at  all  affected 
by  what  was  said,  nor  were  excited  greatly,  and  fell  a  long- 
ing, and  had  not  shame  withheld  you,  would  not  have  refused. 
For  if  ye  dare  to  do  what  is  even  more  absurd  than  this, 

"  fa.^ivo/ji.ta.    Old.  ]^at.  insanity,  a?  if  from  tkohvoU. 


Discipline  threatened,  if  no  amendment.  267 

much  more,  I  think,  will  ye  long  to  have  this''  hair  of  gold,   Hom. 
and  lips,  and  eyebrows,  and  to   melt   down    gold,  and    so '— 


overlay  every  part  therewith. 

But  if  ye  are  incredulous,  and  think  1  am  speaking  in  jest, 
I  will  relate  what  I  have  heard,  or  rather  what  is  now  exist- 
ing.  The  king  of  the  Persians  wears  his  beard  golden; 
those  who  are  adepts  at  such  work  winding  leaf  of  gold 
about  his  hairs  as  about  the  woof,  and  it  is  laid  up'  as  a'axtxir- 
prodigy. 

Glory  to  Thee,  O  Christ;  with  how  many  good  things  hast 
Thou  filled  us !  How  hast  Thou  provided  for  our  health  ! 
From  how  great  monstrousness,  from  how  great  unreasonable- 
ness, hast  Thou  set  us  free  !  Mark !  1  forewarn  you,  I  advise 
no  longer;  but  I  command  and  charge;  let  him  that  wills, 
obey,  and  him  that  wills  not,  be  disobedient;  that  if  the 
women  do  continue  thus  to  act,  I  will  not  suffer  it,  nor 
receive  you,  nor  permit  you  to  pass  across  this  threshold. 
For  what  need  have  I  of  a  crowd  of  distempered  people  ? 
And  what  if,  in  my  training  of  you,  I  do  not  forbid  what  is 
not  excessive  ?  And  yet  Paul  forbade  both  gold  and  pearls,  i  Tim. 
We  are  laughed  at  by  the  Greeks,  our  religion  appears  a  ' 
fable. 

And  to  the  men   I  give  this  advice:    Art  thou  come   to 
school   to   be   instructed    in    spiritual   philosophy  ?    Divest 
thyself  of  that  pride  !     This  is  my  advice  both  to  men  and 
women ;  and  if  any  act  otherwise,  henceforward  I  will  not 
suffer  it.      The    disciples  were  but  twelve,  and   hear  what 
Christ  saith  unto  them,  Will  ye  also  go  away  ?     For  if  we  John  6, 
go  on  for  ever  flattering  you,  when  shall  we  reclaim  you  ? 
when  shall  we  do  you  service }     '  But,'  saith  one,  '  there  are 
other  sects-,  and  people  go  over".'     This  is  a  cold  argument, " «'e«'<^£'; 
'  Better  is   one  that  doeth   the  will  of  the  Lord,   than   ten  ^jCrl?'^'" 
thousand  transgressors.'       For,  what  wouldest   thou  choose  Ecclus. 
thyself,  tell  me ;    to  have  ten   thousand  senants   that  were 
runaways  and  thieves,  or  a  single  one  that  loved  thee'*?     Lo! '  «'''»<'«"' 
I  admonish  and  command  you  to  break  up  both  those  gay 
deckings  for  the  face,  and  such  vessels  as  1  have  described, 
and  give  to  the  poor,  and  not  to  be  so  mad. 

Let  him  that  likes  quit  me  at  once^;  let  him  that  likes '«a-aT»- 

P  Or,  '  will  these  women  long  to  have.' 


268  Limits  o/  alio  win  (//or  weak  offenders. 

CoLos.  accuse'  me,  T  will  not  suflcr  it  in  any  one.  When  I  am 
^-,'  about  to  be  jiulged  at  the  Tribunal  of  Christ,  ye  stand  afar 
xiiTu  off,  and  for  me  to  have  your  favour  will  tell  for  nothing,  when 
1  am  giving  in  my  account.  "  Those  words  have  mine  1 
all!  he  saysi,  '  let  him  go  and  transfer  himself  to  another 
sect!'  Nay!  he  is  weak!  condescend  to  him!"  To  what 
point  ?  Till  when  ?  Once,  and  twice,  and  thrice,  but  not 
perpetually. 

Lo !  I  charge  you  again,  and  protest  after  the  pattern  of 
2  Cor.    the  blessed  Paul,  tha!  if  I  come  again  I  u'ill  not  spare. 

13    2 

^Kn-o.-  -^ut  when  ye  have  done  as  ye   ought-,  then  ye  will  know 

furnv.    \io\x   great  the    gain    is,    how    great   the    advantage.     Yes ! 

I  entreat  and  beseech  you,  and  would  not  refuse  to  clasp  your 

'/jxaxi/a knees  and  supplicate  you'  in  this  behalf.    What  softness^  is 

it!    What  luxury,  what  wantonness!    This  is  not  luxury,  but 

wantonness.      What   senselessness    is   it !    What   madness ! 

So  many  poor  stand  around  the   Church ;  and  though    the 

Church  has  so  many  children,  and  so  wealthy,  she  is  unable 

1  Cor.    to  give  I'elief  to  one  poor  person;  hut  one  is  hungry,  and 

11,21.    Qj^other   is  drunken;  one  voideth  his  excrement  even  into 

silver,  another  has  not  so  much  as  bread!    What  madness! 

what  brutishness  so  great  as  this  ?     God  grant  that  I  never 

"iwila-come  to  the  proof,  whether  I  will  prosecute*  the  disobedient, 

nor  to  the  indignation  which  allowing'  these  practices  would 

cause  me ;  but  that  willingly  and  with  patience  ye  may  duly 

perform  all  this,  that  we  may   live  to  God's  glory,  and  be 

delivered  from  the  punishment  of  that  place,  and  may  obtain 

the  good  things  promised  to  those  who  love  Him,  through 

the  grace  and  love  toward  man,  &c. 

9  i.  e.  the  Preacher  says.     Downes  for   defence   or  relief,  as  by  sitting  on 

would  put  in  a  negative,  as  Old  Lat.  the  hearth.     Suphocl.  (FA.  Tyr.  l,&c. 

and  give  the  words  to  the  objector,  but  '  \xtr^i-^ai.   Perhaps  s^/Tjr^v^ai,  '  ag- 

with  less  spirit.  gravaiiug,'  as  Ben.  t.  i.  p.  24.  13.  and 

'   iKiTfi^ia*  iuyai.    He  alludes  to  the  p.  225.  A. 
ancitut  custom  ol  formally  supplicating 


HOMILY     VIII. 


Col.  iii.  5 — 7. 

Mortify  your  members  tchich  are  vpoti  the  earth  ;  fornica- 
tion, uncleanness,  inordinate  affection,  evil  concupiscence, 
and  covetousness,  which  is  idolatry;  for  which  things' 
sake,  the  wrath  of  God  cometh  upon  the  children  of  dis- 
obedience ;  in  the  which  ye  also  italked  sometime,  when 
ye  lived  in  them. 

I  KNOW  that  many  are  offended  by  the  foregoing  discourse, '«'«■za:;^*- 
but  what  can  I  do?    ye   heard  what   the   Master  enjoined/"'""'"''' 
Am  I  to  blame  ?   what  shall  I  do  ?    See  ye  not  how,  when 
debtors-  are    obstinate,  they  put  collars  on  them?     Heard '-"»■«" 
ye  what  Paul  proclaimed  to-day  ?    Mortify,  he  saith,  your  """ 
members  which  are  upon  the  earth  ;  fornication,  unclean- 
ness, inordinate   affection,   evil   concupiscence,   and   covet- 
ousness, which  is  idolatry.     What   is  worse    than    such"  a 
covetousness  ?    This  is  still  more  grievous  tlian  what  I  was 
speaking    of*,    this    madness,    namely,    and    silly   weakness 
about  silver.     And  covetous)iess,  he  saith,  uhich  is  idolatry. 
See  in  what  the  evil  ends.     Do  not,  1  pray,  take  what  I  said 
amiss,  for   not  by  my  own  good-will,    nor  without   reason, 
would  I  have  enemies ;  but  I  was  wishful  ye  should  attain  to 
such  virtue,  as  that  I  might  hear  of  you  the  things  I  ought". 
So  that  I  said  it  not  for  authority's^  sake,  nor  of  imperious- ^  «y^iv- 
ness^  but  out  of  pain  and  of  sorrow.     Forgive  me,  forgive  !  ^'*' 

»  So2Mss.  one  adds,  '  This  is  worse  that   /  might  hear  from   you  what  is 

than  any  desire.'  right.'    Gr.  irag*  hiiui. 

**  Old  Lat.  '  This  is  worse  that  I  ''  a^iaftara} ,  wish  to  maintain  dig- 
was  speaking  of,'  {oxt^  for  aJ«r«j.)  nity. 

•  Or  perhaps,  '  1  could  wish 


Xaf 


270  Sin  uhif  lo  he  tnorlljied  after  once  alaying. 

Coi.os.  1  have  no  wish  to  violate  decency  by  discoursing  upon  such 

'  subjects,  but  I  am  compelled  to  it. 

Not  for  the  sake  of  the  sorrows  of  the  poor  do  I  say  these 
things,  but  for  your  salvation  ;  for  they  will  perish  that  have 
not  fed  Christ.  For  what,  if  thou  dost  feed  some  poor  man? 
«■TaTB- still  so  long  as  thou  livest  so  voluptuously'  and  luxuriously, 
all  is  to  no  purpose.  For  what  is  required  is,  not  the  giving 
much,  but  not  too  little  for  the  property  thou  hast ;  for  this 
is  but  playing  at  it. 

Mortify  therefore  your  members,  he  saith,  which  are  upon 
the  earth.     What  sayest  thou  ?    Was  it  not  thou  that  saidst, 
c.  2,  ii.JT,"  are  buried;    ye  are  buried  toge  liter  ^vilh  Him;    ye  are 
Rom.  6  circumcised:   ye  have  put  off  the  body  of  the  sins  of  the  flesh ; 
^•.  how  then  again  sayest  thou,  Mortify'^?   Art  thou  sporting^? 

Put  to    Dost  thou  thus  discourse,  as  though  those  things  were  in  us.^ 
3  soV    There  is  no  contradiction  ;  but  like  as  if  one,  who  has  clean 
Mss.      scoured  a  statue  that  was  filthy,  or  rather  who  has  recast  it, 
and  displayed  it  bright  afresh,  should  say  that  the  rust  was 
^  xun-   eaten*  off  and  destroyed,  and  yet  should  again  recommend 
^'  ^       diligence  in  clearing  away  the  rust,  he  doth  not  contradict 
himself,  for  it  is  not  that  rust  which  he  scoured  off  that  he 
recommends  should  be  cleared  away,  but  that  which  grows 
5 vijtjiuiriv afterwards;    so  it  is  not   that  former  putting  to  death*  he 
speaks  of,  nor  those  fornications,  but  those  which  do  after- 
wards grow. 

But  lo  !  say  the  heretics',  Paul  accuseth  the  creation  ;  for 
V.  2.  he  said  before,  Set  your  affection  on  things  above,  not 
on  things  on  earth  ;  again  he  saith.  Mortify  your  mem- 
bers which  are  upo?i  the  earth.  But  the  words  upon  earth, 
are  here  expressive  of  sin,  not  an  accusing  of  creation. 
For  it  is  thus  he  calls  sins  themselves,  things  upon  earth, 
either  from  their  being  wrought  by  earthly  thoughts  and 
upon  earth,  or  from  their  shewing  sinners  to  be  earthly. 

Fornication,  tmcleanness,  he  saith.  He  has  passed  over 
the  actions  which  it  is  not  becoming  even  to  mention,  and 
by  uncleanness  has  expressed  all  together. 

Inordinate  affection,  he  saith,  evil  concupiscence. 


«  The  Manichees.     See  on  Gal.  1,  4.  and  note  c.  Tr.  p.  9.  and  note  at  the  end 
of  St.  Augustine's  Confessions. 


Mean  i  lie/  of  the  'old  and  new  Man.''  271 

Lo  !    he  has  expressed  the  whole  in  the  class.     For  envy,  Hom. 
anger,  sorrow,  all  are  evil  concupiscence.  - 

And  covetousness,  he  saith,  which  is  idolatry.  For  for 
these  things'  sake  comeih  the  wrath  of  God  upon  the 
children  of  disobedience. 

By  many  things  he  had  been  withdrawing  them ;  by 
the  benefits  which  are  already  given,  by  the  evils  to  come 
from  which  we  had  been  delivered,  being  who,  and  where- 
fore; and  all  those  considerations,  as,  for  instance,  who  we 
were,  and  in  what  circumstances,  and  that  we  were  delivered 
therefrom,  how,  and  in  what  manner,  and  on  what  terms. 
These  were  enough  to  turn  one  away,  but  this  one  is  of 
greater  force  than  all ;  unpleasant  indeed  to  speak  of,  not 
however  to  disservice,  but  even  serviceable.  For  tvhich 
tilings''  sake  cometh,  he  saith,  the  wrath  of  God  upon  the 
children  of  disobedience.  He  said  not,  '  upon  you,'  but, 
■upon  the  children  of  disobedience. 

In  the  tvhich  ye  also  walked  some  time,  when  ye  lived  in 
them.  In  order  to  shame  them,  he  saith,  when  ye  lived  in 
them,  and  implying  praise,  as  now  no  more  so  living :  at 
that  time  they  might. 

Ver.  8.   But  now  ye  also  put  off  all  these. 

He  speaks  always  both  universally  and  particularly  ;  but 
this  is  from  earnestness. 

Ver.  8,  9.  Anger,  wrath,  malice,  blasphemy,  filthy  com- 
munications out  of  your  mouth.     Lie  not  one  to  another. 

Filthy  communication,  he  saith,  out  of  your  mouth,  clearly 
intimating  that  it  pollutes  it. 

Ver.  9,  10.  Seeing  that  ye  have  put  off  the  old  man  with 
his  deeds;  and  have  put  on  the  new  man,  tvhich  is  renewed 
in  knowledge  after  the  image  of  Him  that  created  him. 

It  is  worth  inquiring  here,  what  can  be  the  reason  why  he 
calls  the  corrupt  life,  members,  and  m«n,  and  body,  and  again 
the  virtuous  life,  the  same.  And  if  the  man  means  '  sins,' 
how  is  it  that  he  saith,  with  his  deeds?  For  he  said  once, 
the  old  man,  shewing  that  this  is  not  man,  but  the  other. 
For  the  moral  choice  doth  rather  determine  one  than  the 
substance,  and  is  rather  maji  than  the  other.  For  his  sub- 
stance casteth  him  not  into  hell,  nor  leadeth  him  into  the 
kingdom,  but  this  same  choice  :  and  we  neither  love  nor  hate 


tffTif. 


'21'2  TJte  nen-  nuni,  like  Christ,  yroicK  vol  old 

CoLos.  any  one  so  fiiv  as  he  is  man,  but  so  far  as  he  is  such  or  such 
' '        a  man.     If  then  the  substance  be  the  body,  and  in  either 
sort  cannot  be  accountable,  how  doth  he  say  that  it  is  evil'? 
(2)     But  what  is  that  he  saith,  t/;«7A  his  deeds?    lie  means  the 
choice,  with  the  acts.     And  he  calleth  him  old,  on  purpose 
to    shew   his    deformity,  and   hidcousness,  and   imbecility ; 
and  neic,  as  if  to  say,  Do  not  expect  that  it  will   be  with 
this    one    even    as    with    the    other,   but    the    reverse :    for 
ever  as  he   farther  advances,  he  hasteneth   not  on   to   old 
age,   but   to    a   youthfulncss    greater    than    the   preceding. 
For  when  he  hath  received  a  fuller  knowledge,  he  is  both 
counted  worthy  of  greater  things,  and  is  in  more    perfect 
maturity,  and  in  higher  vigour;  and  this,  not  from  youth- 
s'Sjw    fulness  alone,  but  from  that  likeness^  also,  after  which  he  is. 
'^  '*     Lo  !    the  best  life   is  styled  a  creation,  after  the  image   of 
Christ:  for  this  is  the  meaning  oi,  after  the  image  of  Him 
that  created  him,  for  Christ  too  came  not  finally  to^  old  age, 
but  was  so  beautiful  as  it  is  not  even  possible  lo  tell. 

Ver.  11.  Where  there  is  neither  Greek  nor  Jew,  circum- 
cision nor  iincircumcision,  Barbarian,  Scythian,  bond,  nor 
free:  hut  Christ  is  all,  and  in  all. 

Lo  !  here  is  a  third  encomium  of  this  '  man.'  With  him, 
there  is  no  difference  admitted  either  of  nation,  or  of  rank, 
or  of  ancestry,  seeing  he  hath  nothing  of  externals,  nor 
needeth  them ;  for  all  external  things  are  such  as  these, 
circumcision,  and  iincircumcision,  bond,  free,  Greek,  that 
is,  pi'oselyte,  and  Jew,  that  is,  such  from  his  ancestors.  If 
thou  have  only  this  man,  thou  wilt  obtain  the  same  things 
with  the  others  that  have  him. 

But  Christ,  he  saith,  is  all,  and  in  all,  that  is,  Christ  will 
be  all  things  to  you,  both  rank,  and  descent,  and  Himself  in 
you  all.  Or  he  says  another  thing,  to  wit,  that  ye  all  are 
become  one  Christ,  being  His  body. 

Ver.  12.  Put  on,  therefore,  as  the  elect  of  God,  holy  and 
beloved. 

He  shews  the  easiness  of  virtue,  so  that  they  might  both 
possess  it  continually,  and  use  it  as  the  greatest  ornament. 

f  As  the   Manichees  interpreted  his  the  other  sense  seems  more  suitable.    In 

words.  either  sense  it  is  opposed  to  the  view 

0  th  f^o:  'yn^as  iri^ivT)i(ri¥,  Lat. '  Nee  ascribed  to  Byzantine  artists.  See  Rio's 

senex  mortuus  est,'  (died  not  old.)  But  Poesie  Chretienne. 


Forbearance  for  Chrisfs  sake  implies  love.  273 

The  exhortation  is  accompanied  also  with  praise,  for  then   Hom» 
its  force  is  greatest.     For  they  had  been  before ''  holy,  but '- 


KTTOU 


not  elect,  but  now  both  elect,  and  holy,  and  beloved. 

Bowels  of'inercij^.    He  said  not  '  mercy,'  but  with  greater'  o\km^- 
emphasis  used  the  two  words.     And  he  said  not,  that  one  j^gc.  t. 
ought  to  be  so  disposed  as  towards  brethren,  but,  as  fathers  — /"^»- 
towards  children.     For  tell  me  not  that  he  sinned,  therefore 
he  said  bowels.     And  he  said  not  '  mercy,'   lest  he  should 
place  them'  in  light  estimation,  but  bowels  of  mercy,  kind- 
ness, humbleness  of  mind,  meekness,  long  suffering ;  forbear- 
ing one  another,  and  forgiving  one  another,  if  any  man 
have  a  complainf^  against  any :  even  as  Christ  forgave  you,  -f^'f^ipn», 

,         -  and  so 

SO  also  do  ye.  E.  v.  in 

Again, he  speaks  after  the  class "";  for  from  kindness  comes  ""^''^' 
humbleness  of  mind,  and  from  this,  longsufFering.  Forbear- 
ing, he  saith,  one  another,  that  is,  passing  things  over'.  And 
see,  how  he  has  shewn  it  to  be  nothing,  by  calling  it  a  com- 
plaint.  Then  he  subjoins,  even  as  Christ  forgave  you; 
Great  is  the  example  !  and  thus  he  always  does ;  he  exhorts 
them  after  Christ'.  Complaint,  he  calls  it.  In  these  words  ^  «5^ 
indeed  he  shewed  it  to  be  a  petty  matter ;  but  when  he  has  xl 
set  before  us  the  example,  he  has  persuaded  us  that  even  if 
we  had  serious  charges  to  bring,  we  ought  to  forgive.  For 
the  expression.  Even  as  Christ,  signifies  this,  and  not  this 
only,  but  also  with  all  the  heart;  and  not  this  alone,  but 
that  they  ought  even  to  love.  For  Christ  being  brought  into 
the  midst,  bringeth  in  all  these  things,  both  that  even  if  the 
matters  be  great,  and  even  if  we  have  not  been  the  first  to  in- 
jure, even  if  we  be  of  great  they  of  small  account,  even  if  they 
are  sure^  to  insult  us  afterwards,  that  we  ought  both  to  lay  V^^^-y 
down  our  lives  for  them,  (for  the  words,  even  as,  demand 
this ;)  and  that  not  even  at  death  only  ought  one  to  stop, 
but  if  possible,  to  go  on  even  after  death. 

Ver.  14.  And  above  all  these  things  put  on  charity,  which 
is  the  bond  of  perfectness. 

Dost  thou  see  that  he  saith  this  ?    For  since  it  is  possible 
for  one  who  forgives,  not  to  love ;  yea,  he  saith,  thou  must 

•i  lyitovT»,  i.e.  he  had  before  called  as  remarked  above,  p.  271. 
them  Holy.   c.  1.  v.  2.  '    Ta^a-rtfiv^/tivn,    al.    trecfayt^afuvti, 

'  ixiivaus,  '  the  objects.'  '  receiving  one  another.' 
^  xttT   iIJ«f,  from  genus  to  species, 

T 


Q74  Perfection  cannot  stand  icithoui  Charily. 

CoLos.  love  him  too,  and  lie  points  out  a  way  whereby  it  becomes 
■'^        possible  to  forgive.     For  it  is  possible  for  one  to  be  kind, 
and   meek,  and  humbleminded,  and  long-suffering,  and  yet 
'  ■rchTv.  not  affectionate '.     And  therefore,  he  said  at  the  first,  Bowels 
•  or  be.  o/'w<?;y7/,  both  love  and  pity.     And  above^  all  these  things, 
sides,     chariti/,  ichich  is  the  bond  of  perfectness.     Now  what  he 
wishes  to  say  is  this;   that  there  is  no  profit  in  those  things, 
for  all  those  things  fall  asunder,  except  they  be  done  with 
love  ;  this  it  is  which  clenches  them  all  together;  whatsoever 
good  thin^  it  be  thou  mentionest,  if  charity  be  away,  it  is 
3  Wjfsr.  nothing,  it  melts  away  ^.     And  it  is  as  in  a  ship,  even  though 
^*'*"'^',  her  rigging*  be  large,  yet  if  there  be  no  girding  beams ^,  it  is 
ftnTit.     of  no  service ;  and  in  an  house,  if  there  be  no  tie  beams  *,  it  is 
tX"'/.    ^^^  same;  and  in  a  body,  though  the  bones  be  large,  yet  if 
there  be  no  ligaments,  the}'  are  of  no  service.     For  whatso- 
ever good  deeds  any  may  have,  all  do  vanish  away,  if  love  be 
not  there.     He  said  not  that  it  is  the  summit,  but  what  is 
greater,  the  bond;    this  is  more  necessary  than  the  other. 
For  "  summit"  indeed  is    an   intensity  of  perfectness,  but 
bond  is  the  holding  fast  together  of  those  things,  which  pro- 
duce the  perfectness ;  it  is,  as  it  wei'e,  the  root. 
"/3ja/3£w-      Ver.  15.  And  let  the  peace  of  God  rule''  in  your  hearts,  to 
umpire   '^''^  lohicli  also  ye  are  called  in  one  body ;  and  be  ye  thank- 
'  ful. 
(3)         Tlie  peace  of  God.     This  is  that  which  is  fixed  and  sted- 
fast.     If  on  man's  account  indeed  thou  hast  peace,  it  quickly 
comes    to    dissolution,    but    if    on    God's    account,    never. 
Although   he  had  spoken  of  love  universally,  yet  again  he 
comes  to  the  particular.     For  there  is  a  love  too  which  is 
immoderate ;  for  instance,  when  out  of  much  love  one  makes 
accusations  without  reason,  and  is  engaged  in  contentions, 
and  contracts  aversions.     Not  this,  saith  he,  not  this  do  I 
desire,  but  as  God  made  peace  with  you,  so  do  ye  also  make 
it.    And  how  made  He  peace  ?   Of  His  own  Will,  not  having 
received  any  thing  of  you.     What  is  this  }    Let  the  peace  of 
God  rule  in  your  hearts.     If  two  thoughts  are  fighting  to- 
gether, set  not  anger,  set  not  spitefulness  to  hold  the  prize, 
but  peace ;  for  instance,  suppose  one  to  have  been  insulted 
unjustly;    of  the  insult   are   born    two    thoughts;    the  one 
bidding  him  to  revenge,  the    other  to  endure ;    and  these 


The  ^PeaceofGocVan  Umphe  between  anger  and  charity.  275 

wrestle  with  one  another:    if  the  Peace   of  God   stand  as  Hom. 
umpire,  it  bestows  the  prize  on  that  which  bids  endure,  and '- 


puts  the  other  to  shame.  How  ?  by  persuading  him  that 
God  is  Peace,  that  He  hath  made  peace  with  us.  Not  with- 
out reason  he  shews  the  great  struggle  there  is  in  the 
matter.  Let  not  anger,  he  saith,  act  as  umpire,  let  not  con- 
tentiousness, let  not  human  peace,  for  human  peace  cometh 
of  avenging,  of  suffering  no  ill.  But  not  this  do  I  intend, 
he  saith,  but  that  which  Christ  Himself  left. 

He  hath   represented  an  arena  ^  within,  in  the  thoughts, '«r7-aS;ov. 
and  a  contest,  and  a  wrestling,  and  an  umpire.     Then  again, 
exhortation,  to  the  which  ye  are  called^,  he  saith,  that  is,  for 2  Gr. 

the  which'  ye  were  called.     He  has  reminded  them  of  how'^^'"'^, 

called. 

many  good  things  peace  is  the  cause;  on  account  of  this  Hes^v  5 
called  thee,  for  this  He  called  thee,  so  as  to  receive  a  worthy" 
prize.     For  wherefore  made  He  us  one  body  ?    Was  it  not 
that  she  might  rule  ?    Was  it  not  that  we  might  have  occasion 
of  being  at  peace.''  Wherefore  are  we  all  one  body?  and  how 
are  we  one  body  ?    Because  of  peace  we  are  one  body,  and 
because  we  are  one  body,  we  are  at  peace.     But  why  said 
he  not,  '  Let  the  peace  of  God  be  victorious,'  but  be  umpire  ? 
He  made  her  the  more  honourable  *.    He  would  not  have  the  '  «lioo-r- 
evil  thought  to  come  to  wrestle  with  her,  but  to  staiid  below.  '^ '^"'^ '?''''■ 
And  the  very  name  '  prize' ^  cheered  the  hearer.     For  if  she^/Sja- 
have   given   the   prize   to   the   good    thought,   however  im-^]_'^"'" 
pudently  the  other  behave,  it  is  thereafter  of  no  use.     And  tTu 
besides,   the  other  was  aware  that,  perform   what  feats  he 
might,  he  should  not  receive  the  prize ;  however  he  might 
puff,  and   attempt   still    more   vehement   onsets,  he    should 
have   to   desist  as  labouring  without  profit.     And  he   well 
added,  And  be  ye  thankful,  and  very  movingly ".     For  this  is 
to  be  thankful,  to  deal  with  his  fellowservants  as  God  doth 
with  himself,  to  submit  himself  to  the  Master,  to  obey ;  to 
express  his  gratitude  for  all  things,  even  though  one  insult 
him,  or  beat  him. 

"    a^iointrtov.    Usually    '  worthy    of  If  construed  there  it  must  mean  '  in  a 

credit,'    but    sometimes    rather    in    a  way  that  has  power  of  prevailing  with 

secondary   sense,  '  worthy  of  honour.'  God,'   [so  to  speak,]   putting  Him  to 

see  on  Philem.l,  3.  Tr.  p.  340.  note  d.  shame,  if  He  do  not  grant  the  favour.' 

"  xa.)  ir((i'o\a  Ur^i^TTixuis.  This  clause,  Comp.  Heb.  6,  10. 
in  the   Greek,   comes   after   the   next. 

T  2 


27()  Comnutnion  with  Heaun  requires  Pmily. 

CoLos.  For  in  trutli  he  that  confesses  thanks  diu-  to  God  for  what  he 
— i-^  suffers,  will  not  revenge  hin)self  on  him  that  has  done  him 
wrong,  since  he  at  least  that  takes  revenge,  acknowledges  no 
gratitude.  But  let  not  us  follow  him  with"  the  hundred 
pence,  lest  we  hear,  Tlion  wicked  servant,  for  nothing  is 
worse  than  this  ingratitude.  So  that  they  who  revenge  are 
ungrateful. 

But  why   did   he  begin    his   list  with   fornication  ?     For 
c.  3, 5.  having  said,   Mortify  your   members   which  are   upon    the 
ert/-M,  he  immediately  says,ybr;^^■eaf^o?^;   and  so  he  does  al- 
most every  where.     Because  this  passion  hath   the   greatest 
1  Thess.  sway,  for  even  when  writing  his  Epistle  to  the  Thessalonians 
iTira.   he  did  the  same.     And  what  wonder?  since  to  Timothy  even 
^',^2;     he  ndXxh,  Keep  thyself  pure^ ;  and  again  elsewhere,  Fo//ot6- 
chaste',  peace  ivith  all  men,  and  holiness^,  without  which  no  inafi 
shall  see  the  Lord.     Put  to  death,  he  says,  your  members. 
Ye  know  of  what  sort  that  is  which  is  dead,  hated,  loathed, 
dropping  to  decay.     If  thou  put  any  thing  to  death,  it  doth 
not  when  dead  continue   dead,  but  presently  is  corrupted, 
like  the  body.     Extinguish  then  the  heat;  and  nothing  that 
sal.'andjg  dead   will  continue-.     He  shews  that  one  had  the  same 
tinues    thing  in  hand,  which  Christ  wrought  in  the  Laver,  therefore 
^^^^'     also  he  calleth   them  rnembers,  as  though  introducing  some 
"S"^^*- champion'',  thus  advancing  his  discom'se  to  greater  emphasis. 
And  he  well  said,  Which  are  upon  the  earth,  for  here  they 
continue,  and  here  they  are  coiTupted,  far  rather  than  these 
our  meinbers.     So  that  not  so  truly  is  the  body  of  the  earth, 
as  sin   is  earthly,  for  the  former  indeed  appears  even  beau- 
tiful at  times,  but  those  members  never.     And  those  mem- 
bers lust  after  all  things  that  are  upon  the  earth.     If  the  eye 
be  such,  it  seeth  not  the  things  in  the  heavens;  if  the  ear,  if 
the  hand,  if  thou  mention  any  other  members  whatsoever. 
The  eye  seeth  bodies,  and  beauties,  and  riches ;  these  are 
the  things  of  earth,  with  these  it  is  delighted :  the  ear  with 
soft  strains,  and  harp,  and  pipe,  and  filthy  talking ;  these  are 
things  which  are  concerned  with  earth. 

When  therefore  he  has  ])laced  his  hearers  above,  near  the 

"   Sav.    has    efii\c>TU,    '  that    owed,'      riuvra  ra. 

which  makes  no  sense  :    Mss.  Par.  only         P  aj./a(r«oy,  Sanctification,as  1  Thess. 
<r»v    ra    ikxtov  :    Downes    conj.    arai-     4,3.    Couip.  Exod.  19,  10.  15.  22. 


Earthly  members  made /or  heavenly  uses.  277 

throne,  he  then  says,  Mortify  your  members  which  are  upon  Hom. 
the  earth.     For  it  is  not  possible  to  stand  above  with  these '- 


members ;  for  there  is  nothing  there  for  them  to  work  upon. 
And  this  clay  is  worse  than  that,  for  that  clay  indeed  becometh 
gold,  for  this  corruptible,  he  saith,  must  put  on  incorruption,i  Cor. 
but  this  clay  can  never  be  retempered'  more.     So  that  these  i  ^^^^^. 
members  are  rather  upon  the  earth  than  those.     Therefore"'"^?""» 

rGcsist» 

he  said  not,  '  of  the  earth,'  but  ivhich  are  upon  the  earth,  for 
it  is  possible  that  these  should  not  be  upon''  the  earth.  For 
it  is  necessary  that  the,se^  should  be  upon  the  earth,  but  that ''.The 

T-i  1  1  1  -Sinful 

those  ^  should,   is  not  necessary,     l^or  when   the  ear  hears  passions 
nothing  of  what  is  here  uttered,  but  only  in  the  heavens,  when  J^^h'' 
the  eye  sees  nothing  of  what  is  here,  but  only  what  is  above,  organs. 
it  is  not  upon  the  earth ;  when  the  mouth  speaketh  nothing 
of  the  things  here,  it  is  not  %ipon  the  earth  ;  when  the  hand 
doeth  no  evil  thing,  it  is  not  of  things  upon  the  earth,  but  of 
those  in  the  heavens. 

So  Christ  also  saith,  If  thy  right  eye  offend  thee,  that  is,  if    (4) 
thou  lookest    unchastely,  '  cut   it   out,'    that   is,  thme    evil  29.    '   ' 
thought.     And  he  seems  to  me  to  &Q.y,  fornication,  imclean- 
ness,  inordinate  affection,  concupiscence,  of  the  same,  namely 
of  fornication :  the  Apostle  by  means  of  all  these  expressions 
drawing  us  away  from  that  thing.     For  in  truth  this  is  an 
inordinate  affection;  and  like  as  the  body  is  subject  to  any 
affection,  or  to  fever,  or  to  wounds,  so  also  is  it  with  this. 
And  he  said  not  Restrain,  but  Mortify,  so  that  they  never 
rise    up    more,  and    put  them  away.     That  which  is  dead, 
we  put  away ;  for  instance,  if  there  be  callosities*  in  the  body, '  ruxn. 
their  body  is  dead,  and  we  put  it  away.    Now,  if  thou  cut  into 
that  which  is  quick,  it  produces  pain,  but  if  into  that  which 
is  dead,  we  are  not  even  sensible^  of  it.     So,  in  truth,  is  it ^ So  2 
with  the  passions  ;  they  make  the  soul  unclean  ;  they  make  gj^  -^^^^ 
the  soul,  which  is  immortal,  passible.  'pained.' 

How  covetousness  is  said  to  be  idolatry,  we  have  often- 
times explained.  For  the  things  which  do  most  of  all  lord  it 
over  the  human  race,  are  these,  covetousness,  unchasteness, 
and  evil  concupiscence.  For  which  things'  sake  cometh,  he 
saith,  the  wrath  of  God  upon  the  children  of  disobedience. 

1  3  Mss.  W) :  Edd.  «t^,  *  of  earth,'  which  is  contrary  to  the  sense,  as  there 
is  no  difference  of  material. 


278      Putting  away  Evil.     All  one  Neiv  3Ian  in  Christ. 

CoLos.  The  children  of  disobedience,  he  calls  them,  to  deprive  them 
^'  ^^'  of  excuse,  and  to  shew  that  it  was  because  they  would  not  be 
obedient,  that  they  were  in  that  condition.     In  the  winch  ye 
also,  he  saith,  walked  some  time,  and  (afterward)  became 
obedient".     He    points   again    at  those   who'  were    still  in 
them,  and  praises  them,  spealdng  thus.  But  now  do  ye  also 
^E.V.  put   away  all  these,  anger,  larath,  malice,  evil-speaking^, 
ptc'vuj.  Jiltliy   communication.      He   advanceth    his    discourse   not 
against  them,  but  against  others,  so  as  not  to  wound  them. 
And  by  evil-speaking,  he  means  railings,  like  as  ho  calleth 
wickedness,  wraths     And  in  another  place,  to  shame  them, 
Eph.  4,  he  says,  for  ive  are  members  one  of  another.     He  makes  them 
out  to  be  as  it  were  manufacturers  of  men  ;  casting  away  this 
V.  5.       one,  and  receiving  that.     In  that  place,  he  said,  members; 
in  this,  he  saith,  all ;  the  heart,  or  wrath ;  tlic  mouth,  or  blas- 
phemy;  the  eyes,  or  fornication;  covetousness,  the  hands  and 
feet ;  lyiiig,  the  thought  itself,  and  the  old  mind.     One  royal 
2thenew  form  it"  hath,  that,  namely,  of  Christ.    They  whom  he  has  in 
^g^Yv    ^'iew,  appear  to  me  rather  to  be  of  the  Gentiles,  where  he 
10.  12.   shews,  that  the  members  have  one  royal  form,  even  though 
one  be  greater,  and  another  less.     For  like  as  earth,  being 
but  sand,  first  losing  its  own  form,  doth  afterwards  become 
gold ;    and  like  as  wool,  of  whatever  kind  it  be,  receiveth 
another  form,  and  hides  its  former  one:   so  truly  is  it  also 
s  Tntrrl;  witli  the   faithfuP.     Forbearing,  he  saith,  one  another,  he 
shewelh  what  is  just.     Do  thou  forbear  him,  and  ho  thee; 
Gal.6  2.  and  so  he  says  in  the  Epistle  to  the  Galatians,  Bear  ye  one 
another''s  burdens.     And  he  ye  thankful,  he  saith.     This  is 
what  he  every  where  especially  seeks;  for  this  is  the  chiefest 
of  good  things. 
(5)         Give  we  thanks  then  in  all  things ;    whatever  may  have 
MouAL-h^q^pened  ;  for  this  is  thankfulness.     For  to  do  so  in  pros- 
peritv  indeed,  is  no  great  thing,  for  the  nature  of  the  circum- 
stances of  itself  impels  one   thereto;    but  when   being  in 
extremities  we  give  thanks,  then  it  is  admirable.     For  when, 

'■  x.at  lTt!<rf>)Ti,  ;il.  on  iZ,nri  h  ocvrdis.  '  He  shews  them  to  be  still  in  them.' 
^WArn  i/p  lived /n  them,' (insteai).   The         *  -rhf  ■rovt.^ia»  SufAov     He  means  that 

ineaninp;  is  the  same,  that  they  had  left  the    word    used    expresses    a    natural 

them,  which  is  implied  in  the  aorist.  emotion  or  act,  but  the  abuse  of  this  is 

s    reading    'hiUvucriv    ah    Tovt   for   S.  intended;  and  so  it  may  be  necessary 

avTous,   which   would    give    the    sense,  to  speak  evil  of  one. 


Thankfulness  under  losses  a  kind  of  Martyrdom.      279 

in  circumstances,  under  which  others  blaspheme,  and  exclaim   Hom. 
discontentedly  ",  we  give  thanks,  see  how  great  philosophy  is 


here.    First,  thou  hast  rejoiced  God;  next,  thou  hast  sliamed'  «uipg«- 

the   devil;    thirdly,  thou  hast  even  made  that  which  hath""* 

happened  to  be  nothing ;  for  all  at  once,  thou  both  givest 

thanks,  and  God  cuts  short  ^  the  pain,  and  the  devil  departs.  2 icrars/*- 

For  if  thou  have  exclaimed    discontentedly,  he,  as  having "'''''• 

succeeded  to  his  wish,  standeth  close  by  thee,  and  God,  as 

being  blasphemed,  leaveth  thee,  and  heigh teneth  thy  calamity ; 

but  if  thou  have  given  thanks,  he,  as  gaining  nought,  departs; 

and  God,  as  being  honoured,  requites  thee  with  greater  honour. 

And  it  is  not  possible,  that  a  man,  who  giveth  thanks  for  his 

evils,  should  be  sensible  of  them.     For  his  soul  rejoiceth,  as 

doing  what  is  right ;  it  forthwith  hath  a  bright  conscience,  it 

exults  in  its  own  commendation ;  and  that  soul  which  is  bright, 

cannot  possibly  be  sad  of  countenance.     But  in  the  other 

case,  along  with  the  misfortune,  conscience  also  assails  him 

with  her  lash  ;  whilst  in  this,  she  crowns,  and  proclaims  him. 

Nothing  is  holier  than  that  tongue,  which  in  evils  giveth 

thanks  to  God;  truly  in  no  respect  doth  it  fall  short  of  that 

of  martyrs ;    both  are   alike  crowned,  both  this,  and  they. 

For  over  this  one  also  stands  the  executioner^  to  force  it  to3g^^^^.^ 

deny  God,  by  blasphemy ;    there  stands  over  it  the   devil, 

torturing*  it  with  executioner^  thoughts,  darkening  it  with^^ara- 

despondencies.     If  then  one  bear  his  griefs,  and  give  thanks,  H'*"^'' 

he  hath  gained  a  crown  of  martyrdom.     For  instance,  is  her  v.  on 

little  child  sick,  and  doth  she  give  God  thanks?  this  is  a^^^* 

crown  to  her.     What  torture  so  bad  that  despondency  is  not^'"-  P- 

220 
worse  1  still  it  doth  not  force  her  to  vent  forth  a  bitter  word.  Tert. 

It  dies  :  again  she  hath  given  thanks.    She  hath  become  the;^P'  '\ 

.  .  2.  p.  6. 

daughter  of  Abraham.  For  if  she  sacrificed  not  with  her 
own  hand,  yet  was  she  pleased  with  the  sacrifice,  which  is 
the  same;  for  she  felt  no  indignation  when  the  gift  was  taken 
away. 

Again,  is  her  child  sick?  She  hath  made  no  amulets \  It 
is  counted  to  her  as  martyrdom,  for  she  sacrificed  her  son  in 
her  resolve''.    For  what,  even  though  those  things  are  unavail- "^  >'»^^»!. 

"  a.'Ttohog'TtiTusit,   see  on  Stat.  Horn.     p.  321,  and  note  v.     Perhaps  it  should 
XV.  (2.)  Tr.  p.  251,  note  f.  be  Wttwi,  '  she  hath  tied  on.' 

"  -Ttx^taxra.,   see  on  Stat.  Horn,  xix. 


280         Use  of  charms  idolatrous,     iiiyn  of  the  Cross. 

CoLOB.ing,  and  a  mere  cheat  and  mockery,  still  there  were  neverthe- 
— - — '-  less  those  who  persuaded  her  that  they  do  avail :  and  she 
chose  rather  to  see  her  child  dead,  than  to  put  up  with 
idolatry.  As  then  she  is  a  martyr,  whether  it  be  in  her  own 
case,  or  in  her  son's,  that  she  hath  thus  acted ;  or  in  her 
husband's,  or  in  any  other's  of  her  dearest ;  so  is  that  other  one 
an  idolatress.  For  it  is  evident  that  she  would  have  done 
sacriiice,  had  it  been  allowed  her  to  do  sacrifice;  yea,  rather, 
she  hath  even  now  performed  the  act  of  sacrifice.  For  these 
amulets,  though  they  who  make  money  by  them  are  for  ever 
'  (p*xa<ra- rationalizing'  about  them,  and  saying,  '  we  call  upon  God, 
^*"^"*  and  do  nothing  extraordinary,'  and  the  like ;  and  '  the  old 
woman  is  a  Christian,  and  one  of  the  faithful ;'  the  thing  is 
idolatry.  Art  thou  one  of  the  faithful }  sign  the  Cross ;  say, 
this  1  have  for  my  only  weapon  ;  this  for  my  remedy ;  and 
other  I  know  none.  Tell  me,  if  a  physician  should  come  to 
one,  and,  neglecting  the  remedies  belonging  to  his  art,  should 
use  incantation,  should  we  call  that  man  a  physician  ?  By 
no  means :  for  we  see  not  the  remedies  of  medicine ;  so 
neither,  in  this  case,  do  we  see  those  of  Christianity. 

Other  women  again  tie  about  them^'  the  names  of  rivers,  and 
venture  numberless  things  of  like  nature.  Lo,  I  say,  and 
forewarn  you  all,  that  if  any  be  detected,  I  will  not  spai*e 
them  again,  whether  Ihey  have  made  amulet,  or  incantation, 
or  any  other  thing  of  such  an  art  as  this.  What  then,  saith 
one,  is  the  child  to  die  ?  If  he  have  lived  through  this  means, 
he  did  then  die,  but  if  he  have  died  without  this,  he  then 
lived.  But  now,  if  thou  seest  him  attaching  himself  to  harlots, 
thou  wishest  him  buried,  and  sayest, '  why,  what  good  is  it  for 
him  to  live  ?'  but  when  thou  seest  him  in  peril  of  his  salvation, 
dost  thou  wish  to  see  him  live  }  Heardest  thou  not  Christ 
M at. IG,  saying,  He  that  loseth  his  life,  shall  find  it;  and  he  that 
findeth  it,  shall  lose  it  ?  Believest  thou  these  sayings,  or 
do  they  seem  to  thee  fables  ?  Tell  me  in  truth,  should  one 
say,  '  Take  him  away  to  an  idol  temple,  and  he  will  live ;' 
wouldcst  thou  endure  it.'  No!  she  replies.  Why.?  'Because,' 
she  saith,'  he  urges  me  to  commit  idolatry,  but  here,  there  is 
no  idolatry,  but  simply  incantation :'    this  is  the  device  of 

>■  i.    e.    their    children,    ■jri^iaxrovffi      must  be   referring  to  the  temporal   ill 
In   what    he  says  presently   after,   he     effects  of  immoraiity. 


Charms  despised  by  te-iser  heathens.  281 

Satan,  this  is  that  wiliness'  of  the  devil  to  cloke  over  the  Hom. 
deceit,  and  to  give  the  deleterious  drug  in  honey.  After  he  — —I 
found  that  he  could  not  prevail  with  thee  in  the  other  w^ay  % 
he  hath  gone  this  way  about,  to  charms,  and  old  wives'  fables ; 
and  the  Cross  indeed  is  dishonoured,  and  these  spells  pre- 
ferred before  it.  Christ  is  cast  out,  and  a  drunken  and  silly 
old  woman  is  brought  in.  That  mystery  of  ours  is  trodden 
under  foot,  and  the  imposture  of  the  devil  is  it  that  dances'^  -x's'""- 

Wherefore  then,  saith  one,  doth  not  God  reprove  it? 
The  aid  from  such  sources  He  hath  many  times  reproved ; 
and  yet  hath  not  persuaded  thee ;  He  now  leaveth  thee 
to  thine  error,  for  It  saith,  God  gave  them  over  to  a  reprobate  T^om- 1> 
mind.  These  things,  moreover,  not  even  a  Greek  who  hath 
understanding  could  endure.  A  certain  demagogue  in  Athens 
is  reported  once  to  have  hung  these  things  about  him :  when 
a  philosopher  who  was  his  instnictor,  on  beholding  them,  re- 
buked him,  expostulated,  satirized,  made  sport  of  him :  but 
we  are  in  so  wretched  a  plight,  as  even  to  believe  in  these 
things ! 

And  why,  saith  one,  are  there  not  now  those  who  raise  the 
dead, and  perform  cures.?  Why,  I  do  not  at  present  say:  but 
why  are  there  not  now  those  who  have  a  contempt  for  this 
present  life  ?  Why  serve  we  God  for  hire  ?  When  man's 
nature  was  weaker,  when  the  Faith  had  to  be  planted,  there 
were  even  many  such ;  but  now  He  would  not  have  us  to 
hang  upon  these  signs,  but  to  be  ready  for  death.  Why  then 
clingest  thou  to  the  present  life  ?  why  lookest  thou  not  on 
the  future  ?  and  for  the  sake  of  this  indeed  canst  bear  even  to 
commit  idolatry,  but  for  the  other  not  so  much  as  to  restrain 
sadness?  For  this  cause  it  is  that  there  are  none  such  now  ; 
because  that  life  hath  seemed  to  us  honourless,  seeing  that 
for  its  sake  we  do  nothing,  whilst  for  this,  there  is  nothing 
we  refuse  to  undergo.  And  why  too  that  other  farce,  ashes, 
and  soot,  and  salt  ?  and  the  old  woman  again  brought  in  ? 
A  farce  truly,  and  a  shame  !  And  then,  '  an  eye,'  say  they, 
'  hath  caught  the  child.' 

Where  will  these  satanical  doings  end  1     How  will  not  the 
Greeks  laugh  ?  how  will  they  not  gibe   when  we  say  unto 
them, '  Great  is  the  virtue  of  the  Cross;'  how  will  they  be  won, 
'  i.  e.  of  direct  idolatry. 


282  Loss  ([fa  child  no  iieiv  or  .slnuKje  suffering. 

Coi.os.  when  they  see  us  having  recourse  to  those  things,  which 
— ^ — '-  themselves  laugh  to  scorn  ?  Was  it  for  this  that  God  gave 
physicians  and  medicines  ?  What  then  ?  Suppose  they  do 
not  cure  him,  but  the  child  depart?  Whither  will  he  depart? 
tell  me,  miserable  and  wretched  one!  Will  he  depart  to  the 
demons  ?  Will  he  depart  to  some  tyrant  ?  Will  he  not 
depart  to  Heaven  ?  Will  he  not  depart  to  his  own  Lord  ? 
Why  then  giievest  thou?  why  weepest  thou?  why  mournest 
thou?  why  lovest  thou  thine  infant  more  than  thy  Lord  ?  Is 
it  not  through  Him  that  thou  even  hast  it  ?  Why  art  thou 
ungrateful,  loving  the  gift  more  than  the  Giver  ?  *  But  I  am 
weak,'  she  replies,  '  and  cannot  bear  the  fear  of  God.'  Well, 
if  in  bodily  evils  the  greater  covers  the  less,  much  rather  had 
fear  been  present  in  the  soul,  fear  would  have  destroyed  fear, 
and  sorrow,  sorrow.  Was  the  child  beautiful  ?  But  be  it 
what  it  may,  not  more  beauteous  is  he  than  Isaac  :  and  he 
too  was  an  only  one.  Was  it  born  in  thine  old  age?  So  too 
was  he.  But  is  it  fair?  Well:  be  it  what  it  may,  it  is  not 
Acts  7,  lovelier  than  Moses,  who  drew  even  barbarian  eyes  unto  a 

20.  .  .  .  . 

tender  love  of  him,  and  this  too  at  a  time  of  life  when  beauty 
is  not  yet  disclosed;  and  yet  this  beloved  thing  did  the 
parents  cast  into  the  river.  Thou  indeed  both  seest  it  laid 
out,  and  deliverest  it  to  the  burying,  and  goest  to  its  monu- 
ment; but  they  did  not  so  much  as  know  whether  it  would  be 
food  for  fishes,  or  for  dogs,  or  for  other  beasts  that  prey  in 
the  sea ;  and  this  they  did,  knowing  as  yet  nothing  of  the 
Kingdom,  nor  of  the  Resurrection. 

But  suppose  it  is  not  an  only  child ;  but  that  after  thou 
hast  lost  many,  this  also  hath  departed.  But  not  so  sudden 
is  thy  calamity  as  was  Job's,  for  where  have  calamities 
fallen  so  suddenly  as  on  him?  How  with  sadder  aspect"? 
It  is  not  the  roof  falling  in,  it  is  not  as  they  are  feasting 
the  while,  it  is  not  following  on  the  tidings  of  other  cala- 
mities. 

But  was  it  beloved  by  thee  ?  But  not  more  so  than  Joseph, 
'  i-  e-  the  devoured  of  wild  beasts  ;  but  still  he  ^  bore  the  calamity, 
and  that  which  followed  it,  and  the  next  to  that.  The  father 
wept;    but   acted   not   with   impiety;  he  mourned,  but   he 

>  So  one  Paris  Mg.  and  that  in  Br.  M.  nearly,  the  rest  omit  a  few  words, 
and  cannot  be  construed. 


Jacob. 


Examples  of  patience  in  the  Patriarchs.  283 

uttered  not  discontent,  but  stayed  at  those  words,  saying,  Hom, 
Joseph  is  iiol^  Simeon  is  not^  and  will  ye  take  Benjamin  auay?  ^^^^' 
all  these  things  are  against  me^.     Seest  thou  how  the  con- Gen. 42, 
straint  of  famine  prevailed  with  him  to  be  regardless  of  his 
children  ?  and  doth  not  the  fear  of  God  prevail  with  thee  as 
much  as  famine  ? 

Weep :    I    do   not   forbid  thee :    but  aught  blasphemous 
neither  say  nor  do.     Be  thy  child  what  he  may,  he  is  not 
like  Abel ;    and  yet   nought    of  this  kind    did   Adam    say ; 
although  that  calamity  was  a  sore  one,  for  what  more  grievous 
than  that  his  brother  should  have  killed  him }    But  I  am 
reminded  seasonably  of  others  also  that  have  killed  theu* 
brothers;    when,  for   instance,  Absalom   killed   Amnon  the 2  Sam. 
eldest  born.    King  David  loved  his  child*^,  and  sat  indeed  in 
sackcloth   and  ashes,   but  he  neither  brought   soothsayers, 
nor  enchanters,  (although  there  were  such  then,  as  Saul  shews,) 
but  he  made  supplication  to  God.     So  do  thou  likewise:  as 
that  just  man  did,  so  do  thou  also;  the  same  words  say  thou, 
when  thy  child  is  dead,  /  sliall  go  to  him,  but  he  will  not  2  Sam. 
come  to  me.     This  is  true  wisdom,  this  is  affection.     How-     ' 
ever  much  thou  lovest  thy  child,  thou  lovest  not  so  much 
as  he  did  them.     For  even  though  his  child  were  born  of 
adultery,  yet  that  blessed  man's  love  of  the  mother  was  at 
its  height"^,  and  ye  know  that  the  offspring  shares  the  love 
towards  the  parent.     And  so  great  was  his  love  toward  it, 
that  he  even  wished  it  to  live,  though  it  would  be  his  own 
accuser,  but  still  he  gave  thanks  to  God.     What,  thinkest 
thou,  did  Rebecca  suffer,  when  his  brother  threatened  Jacob? 
she  grieved  not  her  husband,  but  bade  him  send  her  son 
away.     When  thou  hast  suffered  any  calamity,  think  on  what  Gen.27 
is  worse  than  it;  and  thou  wilt  have  a  sufficient  consolation;^®'  ^^' 
and  consider  with  thyself,  what  if  he  had  died  in  battle? 
what  if  in  fire .''    And  whatsoever  our  sufferings  may  be,  let  us 
think  upon  things  yet  more  fearful,  and  we  shall  have  comfort 
sufficient,  and  let  us  ever  look  around  us  on  those  who  have 
undergone  more  ten-ible  things,  and  if  we  ourselves  have  ever 
suffered  heavier  calamities.     So  doth  Paul  also  exhort  us ;  as 

^  or  (Gr.)  ai-e  come  i/pon  me.  impression  that  David  laid  the  crime  to 

'^  He  passes  on  to  the  child  of  Bath-  his  own  charge,  and  regarded  lier  as 

sheba.  wronged. 
''  iixfixZiv-    2  Sam.  12,  24.  gives  the 


284  Sufferers  should  think  of  harder  cases. 

CoLos.  when  he  saith,  Ye  hare  not  yet  resisted  unto  bloody  striving 

'     '  against  sin :  and  again,  There  hath  no  temptation  taken  you 

4.        '  but  such  as  is  common  to  man.     Be  then  our  sufferings  what 

10  13    ^^^^y  ™^y>  ^6t  us  look  round  on  what  is  worse;  (for  we  shall 

find  such,)  and  thus  shall  we  be  thankful.     And  above  all, 

let  us  give  thanks  for  all   things  continually  ;    for  so,  both 

these  things  will  be  eased,  and  we  shall  live  to  the  glory  of 

God,  and  obtain  the  promised  good  things,  whereunto  may 

all  we  attain,  through  the  grace  and  love  toward  man,  &c. 


HOMILY     IX. 


Col.  iii.  16,  17. 

Let  the  uord  of  Clirist  chcell  in  yon  richly  in  all  tvisdorn  ; 
teaching  and  admonishing  one  another  in  psalms  and 
hymns  and  spiritual  songs,  singing  icith  grace  in  your 
hearts  to  the  Lord.  And  whatsoever  ye  do  in  uord  or 
deed,  do  all  in  the  name  of  the  Lord  Jesus,  giving  thanks 
to  God  and  the  Fat  Iter  by  Him. 

Having  exhorted  them  to  be  thankful,  he  shews  also  the 
waj'.  And  what  is  this  ?  That,  of  which  I  have  lately  dis- 
coursed to  you.  And  what  saith  he.?  Let  the  word  of  Christ 
dwell  in  you  richly ;  or  rather  not  this  way  alone,  but  another 
also.  For  I  indeed  said  that  we  ought  to  reckon  up  those 
who  have  suffered  things  more  terrible,  and  those  who  have 
undergone  sufferings  more  grievous  than  ours,  and  to  give 
thanks  that  such  have  not  fallen  to  our  lot ;  but  what  saith 
he  ?  Let  the  word  of  Clirist  dwell  in  you  richly ;  that  is,  the 
teaching,  the  doctrines,  the  exhortation,  wherein  He  says,  that 
the  present  life  is  nothing,  nor  yet  its  good  things.  For  if  we  Mat.  6, 
consider  this,  we  shall  yield  to  no  hardships  whatever.  Let  it  '^'  °' 
duell  in  you,  he  saith,  richly,  wot  simply  dwell,  but  with  great 
abundance.  Hearken  ye,  as  many  as  are  worldly',  and  have  the '  "ot  i" 
charge  of  wife  and  children ;  how  to  you  too  he  commits  espe-  sense. 
cially  the  reading  of  the  Scriptures  ;  and  that  not  to  be  done 
lightly,  nor  in  any  sort  of  way,  but  with  much  earnestness. 
For  as  the  rich  in  money  can  bear  fine  and  damages,  so  he 
that  is  rich  in  the  doctrines  of  philosophy  will  bear  not 
poverty  only,  but  all  [other]  calamities  also  eavsily,  yea,  more 
easily  than  the  other.  For  as  for  him,  by  discharging  the 
fine,  the  man  who  is  rich  must  needs  be  impoverished,  and 
found  wanting",  and  if  he  should  often  suffer  in  that  way, 

"  i^-'-yx*"^"-')  n<^t  in  money  to  pay,     may  be,  '  must  be  in  process  of  being 
bat  in    power  to  prevent  loss.     Or  it     found  wanting.' 


286  Wisdom  of  humlUhj  and  (tltn^f/iriju/. 

Coi.os.  will  no  longer  be  able  to  bear  it,  but  in  this  case  it  is  not  so ; 

- — —  for  we  spend  not  to  waste  our  wholesome  thoughts  when  it  is 
necessary  for  us  to  bear  aught  wc  would  not  choose,  but 
they  abide  with  us  continually.  And  mark  the  wisdom  of 
this  blessed  man.  He  said  not,  JLet  the  word  of  Christ  be 
in  you,  simply,  but  what .''  dwell  in  you,  and  richly. 

Ill  all  wisdom,  teaching  and  admonishing  one  another. 
Virtue  he  calls  wisdom,  reasonably,  for  lowliness  of  mind, 
and  almsgiving,  and  other  such  like  things,  are  wisdom,  just 
as  the  contraries  are  folly,  for  cruelty  too  cometh  of  folly. 
Whence  in  many  places  It  calleth  the  whole  of  sin  folly. 

Ps.14,1.  The  fool,  saith  one,  hath  said  in  his  heart,  There  is  ito  God ; 

Ps.37,5.  and  again.  My  wounds  stink  and  are  corrupt  from  the  face 
of  my  foolishness.  For  what  is  more  foolish,  tell  me,  than 
one  who  wrappeth  himself  indeed  about  in  garments,  but 
regardeth  not  his  own  brethren  that  are  naked  ;  who  feedeth 
dogs,  and  careth  not  that  the  image  of  God  is  famishing; 

•  krxZt  who  is  persuaded  generally^  that  human  things  are  nought, 
and  yet  is  wedded  to  them  as  if  immortal.  As  then  nothing 
is  more  foolish  than  such  an  one,  so  is  nothing  wiser  than 
one  that  achieveth  virtue.  For  mark  ;  doth  any  say,  how 
is  he  wise .?     He  imparteth  of  his  substance,  he  is  pitiful,  he 

-  (pi\a.v.  is  loving  to  men^,  he  hath  well  considered  that  he  beareth  a 

^"^  "^  common  nature  with  them;  he  hath  well  considered  the  use 
of  wealth,  that  it  is  worthy  of  no  estimation;  that  one  ought 
to  be  sparing  of  bodies  that  are  of  kin  to  one,  rather  than  of 
wealth.  Wherefore  he  is  a  despiser  of  glory,  and  a  philo- 
sopher, for  he  knoweth  human  affairs ;  and  the  knowledge  of 
things  divine  and  human,  is  philosophy.  So  then  he  knoweth 
what  things  are  divine,  and  what  are  human,  and  from  the 
one  he  keeps  himself,  on  the  other  he  bcstoweth  his  pains. 
He  knows,  and  gives  thanks''  to  God  in  all  things,  he  con- 
siders the  present  life  as  nothing  ;  therefore  he  is  neither 
delighted  with  prosperity,  nor  grieved  with  the  opposite 
condition. 

And  tarry  not  for  another  to  teach  thee,  for  thou  hast  the 
oracles  of  God.  No  man  tcacheth  thee  as  they;  for  he 
indeed  oft  concealeth  much  for  vainglory's  sake  and  envy. 

'/SwT.xaJ  Hearken,  I  entreat  you,  all  ye  that  are  careful  for  this  life^, 
and  pi-ocm-e  books  that  will  be  medicines  for  the  soul.     If  ye 

•'  al.  '  He  knows  how  to  give  thanks,  &c.' 


Duty  of  reading  Holy  Scripture.     The  Flock  rational.  287 

will  not  any  other,  yet  get  you  at  least  the  New  Testament,  Hom. 
the  Acts  of  the  Apostles,  the   Gospels,   for   your  constant 


teachers.     If  grief  befall  thee,  dive  into  them  as  into  a  chest  'iyxu- 
of  medicines;    take  thence  comfort   of  thy    trouble,   be   it'^" 
loss,  or  death,  or  bereavement  of  relations  ;  or  rather  dive  not 
into  them  merely,  but  take  them  wholly  to  thee ;  keep  them 
in  thy  mind. 

This  is  the  cause  of  all  evils,  the  not  knowing  the  Scrip- 
tures. We  go  into  battle  without  arms,  and  how  should  we 
come  off  safe  .?  Well  contented  should  we  be  if  we  can  be 
safe  with  them,  let  alone  without  them.  Throw  not  the 
whole  upon  us !  Sheep  ye  are,  still  not  without  reason,  but 
rational ;  Paul  committeth  much  to  you  also.  They  that 
are  under  instruction,  are  not  for  ever  learning ;  for  then 
they  are  not  taught.  If  thou  art  for  ever  learning,  thou  wilt 
never  learn.  Do  not  so  come  as  meaning  to  be  always 
learning ;  (for  so  thou  wilt  never  know ;)  but  so  as  to  finish 
learning,  and  to  teach  others.  Tell  me,  do  not  all  persons 
continue  for  set  times  at  sciences,  and  in  a  word,  at  all  arts  ? 
Thus  we  all  fix  definitely  a  certain  known  time ;  but  if  thou 
art  ever  learning,  it  is  a  certain  proof  thou  hast  learned  no- 
thing. 

This  reproach  God  spake  against  the  Jews.     Borne  from    (2) 
the  belly,  and  instructed  even   to  old  age.     If  ye  had  not^  "     ' 
always  been  expecting  this,  all  things  would  not  have  gone  LXX. 
backward   in    this  way.     Had   it   been    so,  that  some  had 
finished  learning,  and  others  were  about  to  have  finished, 
our  work  would  have  been  forward;    ye  w^ould  both  have 
given  place  to  others,  and  would  have  helped  us  as  well. 
Tell  me,  were   some   to   go  to  a  grammarian  and  continue 
always   learning    their   letters,    would   they    not    give   their 
master  much  trouble  ?    How  long  shall  I  have  to  discourse 
to  you  concerning  life'?     In   the  Apostles'  times  it  was  not  \  p,',ou 
thus,   but  they  continually  passed  rapidly  on^,  appointing  P'"^*^"''^- 
those  who  first  learned  to  be  the  teachers  of  any  others  that  tr^'Ss-v. 
were  under  instruction.    Thus  they  were  enabled  to  circle  the 
world,  through  not  being  bound  to  one  place.     How  much 
instruction,  think  ye,  do  your  brethren  in  the  country  stand 
in  need  of,  [they]  and  their  teachers  .f'  But  ye  hold  me  rivetted 
fast  here^.    For,  before  the  head  is  set  right,  it  is  superfluous'  ■^s"'- 


288  Psalms  prrpare  the.  way  for  Hymns. 

CoLos.  to  proceed  to  tla'  rest  of  the  body.     Ye  tl)row  every  thing 
— ^ — ^upoii  us.     \  e  alone  ought  to  learn  from  us,  and  your  wives 
and  your  children  from  you  ;  but  ye  leave  all  to  us.     There- 
fore our  toil  is  excessive. 

Teaching,   he    saith,   and   admonishing   one    another   in 
psalms  and   hymns  and  spiritual  songs.      Mark    also   the 
'  Tc  «vi-  considerateness'  of  Paul.     Seeing  that  reading  is  toilsome, 
'^"''^  '*   and  its  irksomeness  great,  he  led  them  not  to  narratives,  but 
to  psalms,  that  thou  mightest  at  once  delight  thy  soul  with 
singing,  and   gently  beguile  thy  labours.     Hymns,  he  saith, 
and  spiritual  songs.     But  now  your  children  choose  them- 
selves songs  and  dances  of  Satan,  like  cooks,  and  caterers, 
and  musicians ;  but  no  one  knoweth  any  psalm,  but  it  seems 
a  thing  to  be  ashamed  of  even,  and  a  mockery,  and  a  joke. 
There  is  the  treasury  house  of  all  these  evils.     For  whatso- 
ever soil  the  plant  stands  in,  such  is  the  fruit  it  bears;  if  in  a 
sandy  and  salty  soil,  of  like  nature  is  its  fruit ;  if  in  a  sweet 
and  rich  one,  it  is  again  similar.     So  the  matter  of  instruc- 
tion is  a  sort  of  fountain.     Teach  him  to  sing  those  psalms 
2  jp/Xa^a-  which  are  so  full  of  the  love  of  wisdom  * ;  as  at  once  concem- 
^'ffu(peo-  ^^^S  chastity^,  or  rather,  before  all,  ofnot  companying  with  the 
iruvns.     wicked,  immediately  with  the  very  beginning  of  the  book ; 
(for  therefore  also  it  was  that  the  prophet  began  on  this  wise, 
Ps.  1, 1.  Blessed  is  the  man  that  hath  not  walked  in  the  counsel  of 
Ps.26,4.  ^A<?  ungodly;  and   again,  /  have  not  sat  in  the  council  of 
Psj5  4_raw«7y;  and  again,  in  his  sight  a  icicked  doer  is  contemned, 
LXX.   })ni  JiQ  honoureth  those  that  fear  the  Lord,)  of  companying 
with  the  good,  (and  these  subjects  thou  wilt  find  there,  and 
many  others,)  of  keeping  the  belly  in  subjection,  of  restraining 
the  hands,  of  not  overreaching ;  that  money  is  nothing,  nor 
glory,  and  other  things  such  like. 

When  in  these  thou  hast  led  him  on  from  childhood  by 
little  and  little,  thou  wilt  lead  him  foiTs-ard  even  to  the  higher 
things.  The  Psalms  contain  all  things,  but  the  Hymns 
again  have  nothing  human.     When  he  has  been  instiiicted 

■•  tj fives,       "  . 

Kec.  t.  out  of  the  Psalms,  he  will  then  know  hvmns  also,  as  a  diviner 
praise  thing.  For  the  Powers  above  chant  hymns,  not  psalms.  For 
Ecclus.  ^  hymn*,  saith  one,  is  not  comely  in  the  mouth  of  a  sinner  ; 
Ps'.  101,  and  again,  3Iine  eyes  shall  he  upon  the  faithful  of  the  land, 
^•^*      thai  they  sit  together  with  me;  and  again,  he  that  worketh 


Lessons  of  Wisdom  for  the  Young  in  the  Psalms.     289 

haughtiness  hath  not  dwelt  in  the  midst  of  my  house ;   and  Hom, 
again,  He  that  ualketh  in  a  blameless  way,  he  ministered ^^  ''--- 
unto  me.  c.lxx. 

So  that  ye  should  safely  guard  them  from  intermixing 
themselves,  not  only  with  friends,  but  even  with  servants. 
For  the  harm  done  to  the  free  is  incalculable,  when  we  place 
over  them  corrupt  slaves.  For  if  when  enjoying  all  the 
benefit  of  a  father's  affection  and  wisdom,  they  can  with 
difficulty  be  preserved  safe  throughout;  what  will  become 
of  them  when  we  hand  them  over  to  the  unscrupulousness  of 
servants  ?  They  use  them  like  enemies,  thinking  that  they 
will  prove  milder  masters  to  them,  when  they  have  made 
them  perfect  fools,  and  weak,  and  worthy  of  no  respect. 

More  then  than  all  other  things  together,  let  us  attend 
seriously  to  this.     /  have  loved,  saith  he,  those  that  love  thy^^.uo, 
law.     This  man  then  let  us  too   emulate,  and  such  let  us  exact. 
love.     And  that  the  young  may  further  be  taught  chastity, 
let  them  hear  the  Prophet,  saying,  My  loins  are  jelled  with  Ps.38,7. 
illusions";   and  again,  Thou  wilt  utterly  destroy^  every  o?ie  Ps.  73, 
that  goeth  a  whoring  from   Thee.     And,  that  one  ought  tof^  ^ 
curb^  the  belly,  let  them  hear  again,  And  slew,  he  saith,  the  hast  de- 
more  part  ofthem^  while  the  meat  was  yet  in  their  mouths.  VJ'f^  ' 
And  that  they  ought  to  be  above  bribes,  they  will  learn  from  'X''"- 
hence,    If  riches,  he   saith,   become   abundant^,  set    [not"]  30.'     ' 
your  heart  upon  them ;  and  that  they  ought  to  keep  glory  in  ^,?^" 
subjection,    this    also   they   will    find,  Nor  shall  his  glory  62^10. 
descend  together  after  him.     And  not  to  envy  the  wicked,  ^i'*  ' 
£e  not  envious  of  the  workers  of  iniquity.      And  to  count  Ps.37,i. 
power*   as  nothing,  /  saw  the  ungodly  in  exceeding  high  35'     ' 
place,  and  lifting  himself  up  as  the  cedars  of  Libanus,  and  *  ^""f^' 
I  passed  by,  and,  lo!  he  was  not.     And  to  count  these  present 
things  as  nothing,  They  counted  the  people  happy,  that  are  pg.  144 
in  such  a  case;  blessed  are  the  people,  xvhose  helper  is  the\^- 
Lord  their  God.     That  we  do  not  sin  without  notice^,  h\\f>  «.tixZ-,. 
that  there  is  a  retribution,  /by,  he  saith.  Thou  shall  render  to  f^*  ^^' 
every  man  according  to  his  works.     But  why  doth  he  not  so  LXX. 

'^  ififraiyficcTeay.     Evil     spirits     being  vrl^tionv. 

supposed  to  '  make  sport  of  the  soul  e  The  Mss.  omit  the  negative,  which 

by  means  of  the  body.  would  easily  be  lost  in  the  preceding 

'I  TUrn,  Savile,  marg.  and  1  Ma.  and  word.     One    might    take    it,    Beware 

so    LXX.     and    E.  V.   fattest,    Edd.  of  them. 


'290  Hymn  of  Angels.     Singing  in  the  Spirit. 

Coi.os.  requite  them  day  by  clay?  God  is  a  judge,  righteous,  and 
p  'y  .'  strong,  and  longsuffering.  That  lowliness  of  mind  is  good, 
Ps.  131,  Lord,  he  saith,  my  heart  is  not  lifted  up  ;  that  pride  is  evil, 
Ps.73  6.  Therefore,  he  saith,  jjride  took  hold  on  them  wholly ;  and 
Lxx.  again.  The  Lord  resisteth  the  proud;  and  again,  Their  injus- 
omits,  iif^G  shall  come  out  as  of  fatness.  That  almsgiving  is  good, 
^Urius  jjq  hath  dispersed,  he  hath  given  to  the  poor,  his  righte- 
34.  '  ous7iess  remninethfor  ever.  And  that  to  pity  is  praiseworthy, 
I  XX  ^^  **  ^  good  man  that  intieth,  and  lendeth.  And  thou  wilt 
eriarti,  find  there  many  more  doctrines  than  these,  full  of  true  philo- 
times"  sophy*;  such  as,  that  one  ought  not  to  speak  evil.  Him  that 
'  ^^^?^'  privily  slandereth  his  neighbour,  him  did  I  chase  from  me. 
9.  '  What  is  the  hymn  of  those  above,  what  the  Cherubim 
Ps.  112, g^y^  the  Faithful  know.  What  said  those  Angels  below.? 
'  6^(p/X9-  Glory  to  God.  in  the  highest.  Therefore  after  the  psalmody 
pf.^ioi  come  the  hymns,  as  a  thing  of  more  perfection.  In  psalms, 
S-  he  saith,  in  hymns,  in  spiritual  songs,  with  grace  singing  in 

your  hearts  to  God.     He  means  either  this,  that  God  because 
of  grace  hath  given  us  these  things;  or,  songs  in  grace;   or, 
admonishing  and    teaching  one  another  in   grace;    or,  that 
they  had  these  gifts  in  grace;    or,  it  is  an  epexegesis ',  and 
he    means,  from  the    grace  of  the  Spirit,  singing   in   your 
hearts  to  God.     Not  simply  with  the  mouth,  he  means,  but 
2  ■r^o(r,-  with  heedfulness^.     For  this  is  to  sing  to  God,  but  that,  to 
^"^        the  air,  for  the  voice  is  scattered  without  result.     Not  for 
display,  he   means.     And  even   if  thou  be  in  the  market- 
^  ffvirr^i- -place,  thou  canst    collect  thyself^,  and  sing  unto  God,  no 
'        one  hearing  thee.     For  Moses  also  in  this  way  prayed,  and 
Ex.  H,  was  heard,  for  He  saith,  JVhy  criest  thou  unto  3Ie  ?    albeit 
^^'         he  said  nothing,  but  cried  in  thought  with  a  contrite  heart; 
wherefore   also  God  alone  heard  him.      For  it  is  not   for- 
bidden one  even  when  walking  to  pray  in  his  heart,  and  to 
dwell  above. 

Ver.  17.  And  uhatsoever  ye  do,  he  saith,  in  word  or  in 
deed,  do  all  in  the  name  of  our  Lord  Jesus  Christ,  giving 
thanks  to  God  and  the  Father  by  Him. 

For  if  we  thus  do,  there  will  be  nothing  polluted,  nothing 

Uax^jra/ unclean,  wherever  Christ  is  called  on*.     If  thou  eat,  if  thou 

diink,  if  thou  marry,  if  thou  travel,  do  all  in  the  Name  of 

'  i.  e.  an  additional  explanation,  viz.  of  '  sins;ing  in  your  hearts.' 


Every  thing  to  be  done  in  the  Name  of  God.         291 

God,  that  is,  calling  Him  to  aid  tliee :  in  every  thing  first  Hom. 

praying   to  Him,  so    enter    upon    thy  business.     Wouldest -^ 

thou  speak  somewhat?    Set  This'  in  front.     For  this  cause 'Sav. 
we  also  place  in  front  of  our  epistles  the  Name  of  the  Lord. 
Wheresoever  the  Name  of  the  Lord  is,  all    is  auspicious^.  ^"JW 
For  if  the  names  of  Consuls  make  writings^  sure,  much  more^'rea^- 
doth  the  Name  of  Christ.     Or  he  means  this;   after  God  say '""""' 
ye  and  do  every  thing,  do  not  introduce  the  Angels  besides. 
Dost  thou  eat  ?     Give  thanks  to  God  both  before  and  after- 
wards.    Dost  thou  sleep?    Give  thanks  to  God  both  before 
and  afterwards.     Ijaunchest  thou  into  the  forum  ?    Do  the 
same — nothing  worldly,  nothing  of  this  life.     Do  all  in  the 
Name    of  the  Lord,  and  all    shall    be    prospered    to    thee. 
Whereonsoever  the  Name  of  God  is  placed,  there  all  things 
are   auspicious.     If  It    casts  out    devils,  if  It  drives  away 
diseases,  much  more  will  It  render  business  easy. 

And  what  is  to  do  in  trord  or  in  deed  ?  Either  requesting « 
or  performing  any  thing  whatever.  Hear  how  in  the  Name 
of  God  Abraham  sent  his  servant ;  David  in  the  Name  of 
God  slew  Goliath.  Marvellous  is  His  Name  and  great. 
Again,  Jacob  sending  his  sons  saith.  My  God  give  you  favour  GeaA3, 
in  the  sight  of  the  man.  For  he  that  doeth  this  hath  for  ' 
his  ally,  God,  without  Whom  he  durst  do  nothing.  As 
honoured  then  by  being  called  upon,  He  will  in  turn  honour 
by  making  their  business  easy.  Invoke  the  Son,  give  thanks 
to  the  Father.  For  when  the  Son  is  invoked,  the  Father  is 
invoked,  and  when  He  is  thanked,  the  Son  is  thanked. 

These  things  let  us  learn,  not  as  far  as  words  only,  but  to 
fulfil  them  also  by  deeds.     Nothing  is  equal  to  this  Name, 
marvellous  is  it  every  where.      Thy  Name,  he  saith,  is  oint- Ca.nt.  i, 
ment  poured  forth.     He  that  hath  uttered  it  is  straightway  ^' 
filled  with  fragrance.     No  man,  it  is  said,  can  call  Jesus  thei  Cor. 
Lord^,  but  by  the  Holy  Ghost.     So  great  things  doth  this     '    * 
Name  work.     If  thou  have  said.  In  the  Name  of  Father,  and 
Son,  and  Holy  Ghost,  with  faith,  thou  hast   accomplished 
every  thing.     See,  how  great  things  thou  hast  done  !    Thou 
hast  created  a  man,  and  wrought  all  the  rest  (that  cometh) 
of  Baptism !  So,  when  used  in  commanding  diseases,  terrible 

8  a^iauvra,  old   Tr.  '  going  Out,'  as         ^  Or,  "  can  say  ihe  Lord  Jcsus.^' 
if  from  \%io  vT» . 

u  2 


292  The  Name  of  Christ  alone  all-powerful. 

Coi.os.  is  The  Name.     Therefore  the  Devil  introduced  those'  of  the 

— '—^  Angels,  envying  us  the  honour.     Such  incantations  are  for 

the  demons.     Even  if  it  be  Angel,  even  if  it  be  Archangel, 

even  if  it  be  Cherubim,  allow  it  not ;    for  neither  will  these 

'  i«-»(ri(-  Powers  accept  such  addresses,  but  will  even  toss '  them  away 

from  them,  when  they  have  beheld  their  Master  dishonoured. 

'  I  have  honoured  thee,'  He  saith,  '  and  have  said,  Call  upon 

Me;'    and  dost  thou   dishonour  Him?    If  thou  chant  this 

incantation  with  faith,  thou  wilt  drive  away  both  diseases 

and  demons",  and  even  if  thou  have  failed  to  drive  away  the 

disease,  this  is  not  from  lack  of  power,  but   because  it  is 

Ps.  48,  expedient  it  should  be  so.     According  to  Thy  greatness^,  he 

o  j^ame  saith,  SO  also  is  Thy  praise.     By  this  Name  hath  the  world 

E.V.     been  converted,  the  tyranny  dissolved,  the  devil  trampled  on, 

the  heavens  opened.     And  what  do  I  say  ?  the  heavens  ?  we 

have  been  regenerated  by  this  Name.     This  if  we  have,  we 

beam  forth;  This  makelh  both  martyrs  and  confessors;   This 

let  us  hold  fast  as  a  great  gift,  that  we  may  live  in  glory,  and 

be  well-pleasing  to  God,  and  be  counted  worthy  of  the  good 

things  promised  to  them  that  love  Him,  through  the  grace 

and  lovingkindness,  &c. 


'  Or,  '  the  matters  of  the  Angels,'  forms,  as  '  In  the  Name  of  our  Lord 

(ra  TiSv  ayysXwv.)  Jesus    Christ.'     '  Deus  in  adjutorium 

>■  Gret^er  de  S.  Cruce,  I.  iv.  c.  3.  meum  intende,'  &c.  Gretser  also  re- 
quotes  the  Emperor  Leo  as  speaking  fers  to  St.  Chrys.  Catech.  ii.  fin.  where 
of  curing  a  demoniac  by  the  Sign  of  the  he  bids  every  one  on  leaving  his  house 
Cross,  and  the  invocation  of  the  Holy  cross  himself,  saying, '  I  renounce  thee, 
and  life-giving  Trinity.  This  agrees  Satan,  and  thy  pomp,  and  thy  angels, 
with  what  he  has  said  before,  Hom.viii.  and  1  place  myself  with  Thee,  O 
p.  280.  on  the  use  of  the  Holy  Sign.  Christ.'  St.  Cyr.  Cat.  iv.  (10.)  also 
G.  also  quotes  Tertullian  de  Bapt.  G.  connects  the  Invocation  of  His  Name 
who  alludes  to  this  form  of  using  it.  with  the  Sign.  St.  C^-prian,  Test.  ii. 
'  The  Faith  sealed  (obsignata)  in  the  21.  quotes  Rev.  14,  1.  so  as  to  imply 
Father  and  the  Son  and  the  Holy  this  connection. 
Ghost.'     There   were    however   other 


HOMILY      X. 


Col.  iii.  18—25. 

Wives,  submit  yourselves  unto  your  own  husbands,  as  it  is  jit 
in  the  Lord.     Husbands,  love  your  wives,  and  be   not 
bitter  against  them.     Children,  obey  your  parents  in  all 
things :  for  this  is  well  pleasing  in '  the  Lord.     Fathers.,  ^  ^-  *• 
provoke   not   your   children,   lest    they    be    discouraged,  e.  v. 
Servants,  obey  in  all  things  your  masters  according  to  the'^^*° 
flesh ;  not  with  eyeservice,  as  menpleasers ;  but  in  single- 
ness of  heart,  fearing  God :    And  whatsoever  ye  do,  do  it 
heartily,  as  to  the  Lord,  and  not  unto  men;  Knowing  that 
of  the  Lord  ye  shall  receive  the  reward  of  the  inheritance : 
for  ye  serve  the  Lord  Christ.     But  he  that  doeth  wrong 
shall  receive  for  the  wrong  which  he  hath  done :  and  there 
is  no  respect  of  persons  with  Ood-.     Chap.  iv.  1.  Master  s, ""'^v^  ^ 
give  unto  your  servants  that  which  is  Just  and  equal ;  addedf 
knowing  that  ye  also  have  a  Master  in  heaven. 

Why  does  he  not  give  these  commands  every  where,  and 
in  all  the  Epistles,  but  only  here,  and  in  that  to  the  Ephe- 
sians,  and  that  to  Timothy,  and  that  to  Titus  ?  Because 
probably  there  were  dissensions^  in  these  cities;  or  probably  ^ 2,;^;,- 
they  were  correct  in  other  respects,  but  in  these  so  deficient,  ^ ™J 
that  it  was  expedient  they  should  hear  about  them.  Rather, 
however,  what  he  saith  to  these,  he  saith  to  all.  Now  this 
Epistle  bears  great  resemblance  to  that  to  the  Ephesians. 
But  in  other  places  he  doth  not  so,  either  because  it  was  not 
fitting  to  write  about  these  things  to  men  now"  at  peace,  who 

*    He   seems  to  class  the  Komans,  consider  the  Thessalonians  and  Philip- 
Hebrews,  Corinthians,  and  Galatians,  plans  as  needing  them  less  from  their 
together,  as  needing  doctrinal  instruc-  state  of  suffering, 
tion    before    these    particulars,   and   to 


ons. 


'2})4       Obedience,  due  from  Wives,  love  from  Husbands. 
CoLos.  needed  to  be  instructed  in  hiprb  doctrines  as  vet  lackincr  to 

3  18  19  *  . 

- — '■ — '■  them,  or  because  that  for  persons  who  had  been  comforted 
under  trials,  it  were  superfluous  to  hear  on  these  subjects. 
So  that  I  conjecture,  that  in  this  place  the  Church  was 
now  well-grounded,  and   that  these  things   are   said    as  in 

'«•jit     finishing*. 

'■'>"■  '■  Ygy  jg  Wii-es,  be  subject  to  your  husbands,  as  it  is  Jit 
in  the  Lord. 

That  is,  be  subject  for  God's  sake,  because  this  adometh 
you,  he  saith,  not  them.  For  I  mean  not  that  subjection 
which  is  due  to  a  master,  nor  yet  that  alone  which  is  of 
nature,  but  that  for  God's  sake. 

Ver.  19.  Husbands,  love  your  wives,  and  be  not  bitter 
against  them. 

^•rtKctr-  See  how  again  he  has  enjoined  reciprocity  ^  As  he  there 
"enjoineth  both  fear  and  love,  so  also  doth  he  here.  For  it  is 
possible  for  one  who  loves  even,  to  be  bitter.  What  he 
saith  then  is  this.  Fight  not;  for  indeed '' nothing  is  more 
bitter  than  this  fighting,  when  it  takes  place  on  the  part 
of  the  husband  tovvard  the  wife.  For  the  fightings  which 
happen  between  beloved  persons,  these  are  bitter ;  and 
he  shews  that  it  ariseth  from  great  bitterness,  when,  saith  he, 
any  one  is  at  variance  with  his  own  member.  To  love  there- 
fore is  the  husband's  part,  to  yield  is  theirs.  If  then  each  one 
contributes  his  own  part,  all  stands  firm.     For  from  being 

^ (fixixri  loved,  the  wife  too  becomes  affectionate^;  and  from  her 
being  submissive,  the  husband  becomes  gentle.  And  see 
how  in  nature  also  it  hath  been  so  ordered,  that  the  one 
should  love,  the  other  obey.  For  when  the  party  governing 
loves  the  governed,  then  every  thing  stands  fast.  Love  from 
the  governed  is  not  so  requisite,  as  from  the  governing 
towards  the  governed ;  for  from  the  other  obedience  is  due. 
For  that  the  woman  hath  beauty,  and  the  man  desire,  shews 
nothing  else  than  that  for  the  sake  of  love  it  hath  been  made 
so.  Do  not  thei'efore,  because  thy  wife  is  subject  to  thee, 
act  the  despot ;  nor  because  thy  husband  loveth  thee,  be 
thou  puffed  up.  Let  neither  the  husband's  love  elate  the 
wife,  nor  the  wife's  subjection  puff  up  the  husband.  For  this 
cause  hath  He  subjected  her  to  thee,  that  she  may  be  loved 

''  ivT&if.  Sav.  conj.  for  curut,  '  so.' 


Mutual  duties  of  Parents  and  Children.  295 

tlie  more.     For  this  cause  He  hath  made  thee  to  be  loved,  O   Hom. 
wife,  that  thou  majest  easily  bear  thy  subjection.     Fear  not ^ — 


in  being  a  subject;  for  subjection  to  one  that  loveth  thee 
bath  no  hardshi}D.  Fear  not  in  loving,  for  thou  hast  her 
submissive.  In  no  other  way  then  could  a  bond  have  been. 
Thou  hast  then  thine  authority  of  necessity,  proceeding  fi-om 
nature ;  maintain  also  the  bond  that  proceedeth  from  love, 
for  this  alloweth  the  weaker  to  be  endurable  ". 

Ver.  20.  Children,  obey  your  parents  in  all  tilings :  for 
this  is  well-pleasing  in  the  Lord. 

Again  he  has  put  that,  i)i  the  Lord,  at  once  laying  down  the 
laws  of  obedience,  and  shaming  them,  and  repaying"^.  For 
this,  saith  he,  is  well-pleasing  to  the  Lord.  See  how  he 
would  have  us  do  all  not  from  nature  only,  but,  prior  to  this, 
from  what  is  pleasing  to  God,  that  we  may  also  have  reward. 

Ver.  21.  Fathers,  provoke  not  your  children,  lest  they  he 
discouraged. 

Lo  !  again  here  also  is  subjection  and  love.     And  he  said 
not,  "  Love  your  children,"  for  it  had  been  superfluous,  see- 
ing nature  itself  constraineth  to  this  ;  but  what  needed  correc- 
tion he  corrected;  that  the  love  should  in  this  case  also  be 
the  more  vehement,  because  that  the  obedience  is  greater. 
For  Tt  no  where  lays  down  as  an  exemplification  the  relation 
of  husband  and  wife'';  but  what?  hear  the  prophet  saying. 
Like  as  a  father  pitieth  his  children,  so  the  Lord  pitied  them  Ps.  103, 
that  fear  Llim.     And  again  Christ  saith,  What  man  is  there  ^yjl^j.^  j, 
of  yon,  whom  if  his  son  ask  bread,  will  he  give  him  a  stone  ?  9- 
or  if  he  ask  a  fish,  icill  he  give  him  a  serpent? 

Fathers,  provoke  not  your  children,  lest  they  be  dis- 
couraged. 

He  hath  set  down  what  he  knew  had  the  greatest  power 
to  sting'  them;  and  whilst  commanding  them  he  has  spoken'  5axsr» 
more  like  a  friend ;  and  no  where  does  he  mention  God,  for  • 

he  would  overcome  parents,  and  bow  their  tender  affections. 
But  the  words,  provoke  not,  mean,  '  Make  them  not  more 


^  anxTWt :    he  seems  to  mean,  '  to  be  =2  Mss.  But  he  shews  that  the  affec- 

in  an  endurable  position.'  tion  is  stronger  in  that  case,  since  the 

•'  x,a,rtt.p>a.XKu)i.  This  seems  to  be  the  obedience   too    is   greater.      And    the 

sense  from  the  sequel.  Downes  would  Scripture    every    where    makes   it    an 

put  in  (/.iMi,  but  it  is  not  needed.  exemplification. 


296  Service  of  the  soitl  in  Servants  is  free. 

CoLos.  contentious,  there   are  occasions  when   you   even   ought  to 
3,  22.      .  ,  .  o 
give  way. 

Next  he  comes  to  the  third  kind  of  authority,  saying, 
Ver.  2*2.  Servcmts,  obey  your  masters  according  to  the  flesh. 
There  is  here  also  a  certain  love,  but  that  no  more  pro- 
ceeding from  nature,  as  above,  but  from  habit,  and  from  the 
authority  itself,  and  the  works  done.  Seeing  then  that  in 
this  case  the  spliere  of  love  is  narrowed,  whilst  that  of  obe- 
dience is  amplified,  he  dwelleth  upon  this,  wishing  to  give  to 
these  from  their  obedience,  what  the  first  have  from  nature. 
So  that  he  discourseth  not  with  the  servants  only'  for 
their  masters'  sakes,  but  for  their  own  also,  that  they  may 
make  themselves  the  objects  of  tender  affection  to  their 
masters.     But  he  sets  not  this  forth  openly  ;  for  so  he  would 

'uTTim.  doubtless   have    made   them    supine  ^     Servants,   he    saith, 
ohei/  in  all  things  your  masters  according  to  thejlesh. 
(2)         And  see  how  always  he  sets  down  the  names,  wives,  chil- 

-"Sixaiu-  dren,  servants,  as  being  a  just  claim^  upon  their  obedience. 

•""•  But  that  none  might  be  pained,  he  added,  to  your  mas- 
ters according  to  thejlesh.  Thy  better  part,  the  soul,  is  free, 
he  saith ;  thy  service  is  for  a  season.  It  therefore  do  thou 
subject,  that  thy  service  be  no  more  of  constraint.  Xot  with 
eye-service,  as  men-j) leasers.  Make,  he  saith,  thy  service 
which  is  by  the  law,  to  be  from  the  fear  of  Christ.  For  if 
when  thy  master  seeth  thee  not,  thou  doest  thy  duty  and 
what  is  for  his  honour,  it  is  manifest  that  thou  doest  it  be- 
cause of  the  sleepless  Eye.  Not  with  eye-service,  he  saith,  as 
men-pleasers ;  thus  implying,  'it  is  you  who  will  have  to  sustain 

Ps.63,5.  the  damage.'  For  hear  the  prophet  saying,  The  Lord  hath 
scattered  the  bones  of  the  men-pleasers.  See  then  how  he 
spares  them,  and  brings  them  to  order.  But  in  singleness  of 
heart,  he  %-d\\k\,  fearing  God.  For  that  is  not  singleness,  but 
hypocrisy,  to  hold  one  thing,  and  act  another ;  to  appear  one 
when  the  master  is  present,  another  when  he  is  absent. 
Therefore  he  said  not  simply,  in  singleness  of  heart,  but, 
fearing  God.  For  this  is  to  fear  God,  when,  though  none  be 
seeing,  we  do  not  aught  that  is  evil ;  but  if  we  do,  we  fear 

f  fAovei}.  On;'  would  expect  ftinof,  as  chiefly  address.-d,  or  that  this  i»  the 
he  .speiiks  to  the  masters  al'tei wards,  object  even  of  wliat  is  addressed  to 
Rut  he  may  either  mean  that  they  were     them  separately. 


God  an  impartial  Judge  of  Master  and  Servant.     297 

not  God,  but, men.     Seest  thou  how  he  bringeth  them  to  Hom. 
order  ?  — '■ — 

Ver.  23.  And  whatsoever  ye  do,  do  it  heartily,  as  to  the 
Lord,  and  not  to  men. 

He  desh-es  to  have  them  freed  not  only  from  hypocrisy, 
but  also  from  slothfrilness.  He  hath  made  them  instead  of 
slaves  free,  when  they  need  not  the  superintendence  of  their 
master;  for  the  expression  heartily,  means  this,  '  with  good 
will,'  not  with  a  slavish  necessity,  but  with  freedom,  and  of 
choice.     And  what  is  the  reward  t 

Ver.  24.  Knowing,  he  saith,  that  of  the  Lord  ye  shall 
receive  the  reward  of  our^  inheritance:  for  ye   serve  the^^^^"^^' 

■^  ^  .7  your, 

Lord.  Rec.  t. 

Surely  then  it  is  evident  that  ye  shall  from  Him  receive  °™'  °^^' 
the  reward.     And  that  ye  serve  the  Lord  is  plain  from  this. 

Ver.  25.  But  he  that  doeth  wrong,  he  saith,  shall  receive 
the  wrong  which  he  hath  done. 

Here  he  confirmeth  his  former  statements.  For  that  his 
words  may  not  appear  to  be  those  of  flattery,  he  shall  receive, 
he  saith,  the  wrong  he  hath  done,  that  is,  he  shall  suffer 
punishment  also, yb/"  there  is  no  respect  of  persons  with  God. 
For,  what  if  thou  art  a  servant  ?  it  is  no  shame  to  thee.  And 
truly  he  might  have  said  this  to  the  masters,  as  he  did  in  the 
Epistle  to  the  Ephesians.  But  here  he  seems  to  me  to  be  Ephes. 
alluding  to  the  Grecian  masters.  For,  what  if  he  is  a^'^' 
Greek  and  thou  a  Christian  ?  Not  the  persons  but  the 
actions  are  examined,  so  that  even  in  this  case  thou  oughtest 
to  serve  with  good  will,  and  heartily. 

Chap.  iv.  1.  Masters,  give  unto  your  servants  that  which 
is  just  and  equal. 

What  in  just?  What  is  equal?     To  place  them  in  plenty 
of  every  thing,  and  not  allow  them  to  stand  in  need  of  others, 
but  to  recompense  them  for  their  labours.     For,  because  I 
have  said  that  they  have  their  reward  from  God,  do  not  thou 
therefore  deprive  them  of  it.     And  in  another  place  he  saith,  Ephes. 
j^orbearing  threatening,  wishing  to  make  them  more  gentle ;    ' " ' 
for  those  were  perfect  men^;  iXveii  \s,,  with  what  rneasure  ye  - -rixuoi. 
mete,  it  shall  be  measured  to  you  again.     And  the  words,  ^  ^"' 
there  is  no  respect  of  persons,  are  spoken  with  a  view  to  these  ^,  3  the 
but  they  are  assigned  to  the  others,  in  order  that  these  may  ""^^ters. 


298        Laborious  prayer.     Example  of  a  holy  Mail. 
Cores,  receive  them.     For  when  we  have  said  to  one  person  what  is 

4    2. 

— ^-^  applicable  to  another,  we  have  not  corrected  him  so  much, 


as  the  one  who  is  in  fault.  Ye  also,  along  with  them,  he 
saith.  He  has  here  made  the  service  common,  for  he  saith, 
knowing  that  ye  also  have  a  blaster  in  heaven. 

Ver.  2.  Continue  in  prayer,  watching  in  the  same  with 
thanksgiving. 

For,  since  continuing  in  prayers  frequently  makes  persons 
listless,  therefore  he  saith,  tvatching,  that  is,  sober,  not  wan- 
'  hf*^'»-  dering'.  For  the  devil  knoweth,  he  knoweth,  how  great  a 
good  prayer  is  ;  therefore  he  presseth  heavily.  And  Paul 
also  knoweth  how  careless^  many  are  when  they  pray,  where- 
fore he  saith,  continue  ^  in  prayer,  as  of  somewhat  laborious, 
watching  in  the  same  with  thanksgiving.  For  let  this,  he 
saith,  be  your  work,  to  give  thanks  in  your  prayers  both  for 
the  seen,  and  the  unseen,  and  for  His  benefits  to  the  willing 
and  unwilling,  and  for  the  kingdom,  and  for  hell,  and  for 
tribulation,  and  for  refreshment.  For  thus  is  the  custom  of 
the  Saints  to  pray,  and  to  give  thanks  for  the  common  benefits 
of  all. 
(3)  I  know  a  certain  holy  man  who  prayeth  thus.  He  used 
to  say  nothing  before  these  words,  but  thus,  "  We  give 
Thee  thanks  for  all  Thy  benefits  shewn  forth  upon  us  the 
unworthy,  from  the  first  day  until  the  present,  for  what  we 
know,  and  what  we  know  not,  for  the  seen,  for  the  unseen, 
for  those  in  deed,  those  in  word,  those  with  our  wills,  those 
against  our  wills,  for  all  that  have  been  bestowed  upon  the 
unworthy,  even  us ;  for  tribulations,  for  refreshments,  for 
hell,  for  punishment,  for  the  kingdom  of  heaven.  We 
beseech  Thee  to  keep  our  soul  holy,  having  a  pure  con- 
science; an  end  worthy  of  Thy  lovingkindness.  Thou 
that  lovedst  us  so  as  to  give  Thy  Only-Begotten  for  us, 
grant  us  to  become  worthy  of  Thy  love;  give  us  wisdom  in 
Thy  word,  and  in  Thy  fear,  Only-Begotten  Christ,  inspire  the 
strength  that  is  from  Thee.  Thou  that  gavest  Thy  Only- 
Begotten  for  us,  and  hast  sent  Thy  Holy  Spirit  for  the  remis- 
sion of  our  sins,  if  in  aught  we  have  wilfully  or  unwillingly 
transgressed,  pardon,  and  impute  it  not ;  remember  all  that 

E  ixnhufi,  generally  used  of  giving     deadly  sins  is  of  this  origin, 
up  caring  for  any  thing  in  despair.    But         ''  ^^-xrxajTjjerrs  persevere. 
the  name  '  acedia'  amongst  the  seven 


Unknown  mercies.    St.  PauVs  zeal  and  humility.     299 

call  upon  Thy  Name  in  truth;  remember  all  that  wish  us   Hom. 
well,   or  the  contrary,  for   we  are  all   men."     Then  having 


added  the  Prayer'  of  the  Faithful,  he  there  ended;  having' The 
made    that    prayer,    as    a    certain    crowning    part,    and    aprayer. 
binding  together  for  all.     For  mariy  benefits  doth  God  bestow  «"j*"'^»- 
upon  us  even  against  our  wills;  many  also,  and  these  greater, 
without  our  knowledge  even.     For  when    we  pray  for  one 
thing,  and  He  doeth  to  us  the  reverse,  it  is  plain  that  He  doeth 
us  good  even  when  we  know  it  not. 

Ver.  3.  IV ithal  praying  also  for  us.  See  hislowlyminded- 
ness ;  he  sets  himself  after  them. 

77/«^  God  would  open  to  us  a  door  of  utterance  to  speak  the 
mystery  of  Christ.  He  means  an  entrance,  and  boldness  in 
speaking.  Wonderful !  A  wrestler  so  great  said  not  '  that  I 
may  be  freed  from  my  bonds,'  but  being  in  bonds  he  exhorted 
others ;  and  exhorted  them  for  a  great  obj  ec  t,  that  himself  might 
get  boldness  in  speaking.  Both  the  two  are  great,  both  the 
quality  of  the  person,  and  of  the  thing.  Wonderful !  how  great 
is  the  dignity  !  The  mystery,  he  saith,  of  Christ.  He  shews  that 
nothing  was  more  dearly  desired  by  him  than  this,  to  speak. 
For  which  I  am  also  in  bonds:  that  I  may  make  it  manifest^-  ■*• 
as  I  ought  to  speak.  He  means  with  much  boldness  of  speech, 
and  withholding  nothing.  Seest  thou?  his  bonds  display,  not 
obscure  him.  With  much  boldness,  he  means.  Tell  me,  art 
thou  in  bonds,  and  dost  thou  exhort  others  }  Yea,  he  saith, 
my  bonds  give  me  the  greater  boldness ;  but  I  pray  for  God's 
furtherance,  for  I  have  heard  Christ  saying.  When  they  Ma.t.l0, 
deliver  you  up,  take  no  thought  how  or  ivhat  ye  shall  speak.  ^^* 
And  see,  how  he  has  expressed  himself  in  metaphor,  that 
God  would  open  to  us  a  door  of  utterance;  (see,  how  unas- 
suming^ he  is,  and  how  even  in  his  bonds,  he  expresses  -  a»-"?**- 
himself  lowly  ;)  that  is,  that  He  would  soften  their  hearts ; 
still  he  said  not  so;  but,  '  that  He  would  give  us  boldness;' 
out  of  lowlymindedness  he  thus  spoke,  and  that  which  he  had, 
he  asks  to  receive. 

He  shews  in  this  Epistle,  why  Christ  came  not  in  those 
times,  in  that  he  calleth  the  former  things  shadou-,  but  the 
body,  saith  he,  is  of  Christ.  So  that  it  was  necessary  they 
should  be  formed  to  habits  under  the  shadow.  At  the  same 
time  also  he  exhibits  the  greatest  proof  of  the  love  he  bears 


'iOO  .S7.  Paul's  bonds  I'urlhcred  his  uork. 


CoLos.  to  thein;  '  in  order  that  ye,'  he  saitli,  '  may  hear,  / 
— '—^dojids.'     Ajiaiii  ho  sets  before  us  lliose  bonds  of  his  ; 


am  m 
of  his ;  which 

1  so  greatly  love,  which  rouse  up  iny  heart,  and  always  draw 
rae  into  longing  to  see  Paul  bound,  and  in  his  bonds  writing, 
and  preaching,  and  baptizing,  and  catechizing.     In  his  bonds 
he  was  referred  to  on  behalf  of  the  Churches  every  where; 
in  his  bonds  he  builded  up    incalculably.       Then    was   he 
'  luXi/TOf  rather  at  large'.     For  hear  him   saying.  So   that  tnany  of 
14.  '   '  the  brethren  waxiwj  confident  by  my  bonds  are  much  more 
bold  to  sj)eak  the  word  without  /ear.     And  again  he  makes 
2  Cor.    ti^g  same  avowal  of  himself,  saying,  For  when  I  am  weak, 
2  Tiin.  then  am  I  strong.     Whereibre  he  said  also.  But  the  word  of 
^'  ^-      Qod  is  not  bound.     He  was  bound  with  malefactors,  with 
prisoners,    with   murderers;   he,   the    teacher  of  the   world, 
he  that  had  ascended  into  the  third  heaven,  that  had  heard 
2  Cor.    the  unspeakable  words,  was  bound.     But  then  was  his  course 
'    ■    the  swifter.     He  that  was  bound,  was  now  loosed ;  he  that 
was  unbound,  was  bound.     For  he  indeed  was  doing  what 
he  would;  whilst  the  other  prevented  him  not,  nor  accom- 
plished his  own  purpose. 

What  art  thou  about,  O  senseless  one  ?  Thinkest  thou  he 
is  a  fleshly  runner .?  Doth  he  strive  in  our  race-course?  His 
conversation  is  in  heaven  ;  him  that  runneth  in  heaven,  things 
on  earth  cannot  bind  nor  hold.  Seest  thou  not  this  sun.? 
Enclose  his  beams  with  fetters!  stay  him  from  his  course! 
Thou  canst  not.  Then  neither  canst  thou  Paul!  Yea,  much 
less  this  one  than  that,  for  this  enjoyeth  more  of  Providence 
than  that,  seeing  he  beareth  to  us  light,  not  such  as  that  is, 
but  the  true. 

Where  now  are  they  who  are  unwilling  to  suffer  aught  for 
Christ .''  But  why  do  I  say  '  suffer,'  seeing  they  are  unwilling 
even  to  give  up  their  wealth.  In  time  past  Paul  both  bound, 
and  cast  into  prison;  but  since  he  is  become  Clnist's  servant, 
he  glorieth  no  more  of  doing,  but  of  suffering,  And  this, 
Kn^uyi^a.  ii^oreover,  is  marvellous  in  the  Proclamation,  when  it  is  thus 
raised  up  and  increased  by  the  sufferers  themselves,  and  not 
by  the  persecutors.  Where  hath  any  seen  such  contests  as 
this?  FIc  that  suffereth  ill,  conquers;  he  that  docth  ill,  is 
worsted.  lirighter  is  this  man  than  the  other.  Through 
j(j    ■   'bonds  the  Proclamation  entered.     I  am  not  ashamed,  yea, 


God  turns  hiudrances  into  helps.  301 

I  glory  even,  he   saitli,   in  preaching   The  Crucified.     For  Hom. 
consider,  I  pray :  the  whole  world  left  those   who  were   at  —^— 
large,  and  went  over  to  the  bound ;  turning  away  from  the 
imprisoners,  it  honoureth   those  laden  with   chains ;  hating 
the  crucifiers,  it  worships  the  Crucified. 

Not  the  only  marvel  is  it  that  the  preachers  were  fishermen,     m  > 
that  they  were  ignorant;  but  that  there  wei'e  other  hindrances, 
hindrances  too  by  nature ;  still  the  increase  was  all  the  more 
abundant.     Not  only  was  their  ignorance  no  hindrance ;  but 
even  it  itself  caused  the  Proclamation  to  be  manifested.     For 
hear  Luke  saying.  And  ferceiving  that  they  were  unlearned  kcta  i, 
and  ignorant  men,  they  marvelled.     Not  only  were  bonds  ^^' 
no  hindrance,  but  even  of  itself  this  made  them  more  con- 
fident.    Not  so  bold  were  the  disciples  when  Paul  was  at 
large,  as  when  he  was  bound.     For  he  saith,  they  are  7nuchv\\\\.  i, 
more  bold  to  speak  the  word  of  God  ivithout  fear.     Where  '** 
are  they  that  gainsay  the  divinity  of  the  Proclamation }  Was 
not  their  ignorance  enough  to  procure  them  to  be  condemned .'' 
Would  it  not  then  in  this  case  too,  affright  them }    For  ye '  'Downes 
know  that  by  these  two  passions  the  many   are  possessed, ^""•'j, 
vain-glory  and  cowardice.     Suppose  their  ignorance  suffered  not  both 
them  not  to  feel  ashamed,  still  the  dangers  must  have  put 
them  in  fear. 

But,    saith  one,  they  wrought  miracles.     Ye    do    believe  Or,  «Be- 
then  that  they  wrought   miracles.     But  did   they  not  work'l^^^, 
miracles?     This  is  a  greater  miracle  than  to  work  them,  if  cause 
men   were    drawn    to  them  without  miracles.     Socrates  too    ^^  "* 
amongst  the  Greeks  was  put  in  bonds.     What  then?    Did 
not  his  disciples  straightway  flee  to  Megara  ?    Assuredly,  for 
they  admitted  not  his  arguments  about  immortality.     But  see 
here.     Paul  was  put  in  bonds,  and  his  disciples  waxed  the 
more  confident,  with  reason,  for  they  saw  that  the  Proclama- 
tion was  not  hindered.     For,  canst  thou  put  the  tongue  in 
bonds }     for  hereby  chiefly  it  runneth.     For  as,  except  thou 
have  bound  the  feet  of  a  runner,  thou  hast  not  prevented 
him  from  running;  so,  except  thou  have  bound  the  tongue 
of  an  evangelist,  thou  hast  not  hindered  him  from  running. 
And  as  the  foniier,  if  thou  have  bound  his  loins,  runneth 
on  the  rather,  and  is  supported,  so  too  the   latter  (if  thou 
■  hiTfttvfiivcf ,  Ed.  Par.  inserted  from  one  Ms. 


302  Bonds  fw  ChrisCs  sake  a  rich  ornament. 

CoLos.  liave    bound    liiin,)  prcacheth    the   rather,  and  with   greater 

— ^— ^boldness. 

A  prisoner  is  in  fear,  when  there  is  nothing  beyond  bonds: 
but  one  that  despiseth  death,  how  should  he  be  bound? 
They  did  the  same  as  if  they  liad  put  in  bonds  the  shadow 
of  Paul,  and  had  gagged  its  mouth.  For  it  was  a  fighting 
with  shadows;  for  he  was  both  more  tenderly  regretted  by 
his  friends,  and  more  reverenced  by  his  enemies,  as  bearing 
the  prize  for  courage  in  his  bonds.  A  crown  binds **  the 
head;  but  it  disgraces  it  not,  yea  rather,  it  makes  it  bril- 
liant. Against  their  wills  they  crowned  him  with  his  chain. 
For,  tell  me,  was  it  possible  he  could  fear  iron,  who  braved 
the  adamantine  gates  of  death }  Come  we,  beloved,  to 
emulate  these  bonds.  As  many  of  you  women  as  deck  your- 
selves with  trinkets  of  gold,  long  ye  for  the  bonds  of  Paul. 
Not  so  glitters  the  collar  round  your  necks,  as  the  grace  of 

'  «f'»-'>-/3« these  iron  bonds  played  about'  his  soul!  If  any  longs  for 
those,  let  him  hate  these.  For  what  communion  hath  soft- 
ness with  courage;  tricking  out  of  the  body  with  philosophy? 
Those  bonds  Angels  reverence,  these  they  even  make  a  mock 
of;  those  bonds  are  wont  to  di'aw  up  from  earth  to  heaven; 
these  bonds  draw  down  to  earth  from  heaven.  For  in  truth 
these  are  bonds,  not  those;  those  are  ornament,  these  are 
bonds;  these,  along  with  the  body,  afflict  the  soul  also; 
those  along  with  the  body  adorn  as  well  the  soul. 

Wouldest  thou  be  convinced  that  those  are  ornament? 
Tell  me  which  would  more  have  won  the  notice  of  the 
spectators?  thou  or  Paul?  And  why  do  I  say,  '  thou?'  the 
queen  herself  who  is  all  bedecked  with  gold  would  not  have 
attracted  the  spectators  so  much  ;  but  if  it  had  chanced  that 
both  Paul  in  his  bonds  and  the  queen  had  entered  the 
Church  at  the  same  time,  all  would  have  removed  their  eyes 
from  her  to  him;  and  with  good  reason.  For  to  see  a  man 
of  a  nature  greater  than  human,  and  having  nought  of  man, 
but  an  angel  upon  earth,  is  more  admirable  than  to  see 
a  woman  decked  wdth  finery.  For  such  indeed  one  may 
see  both  in  theatres,  and  in  pageants,  and  at  baths,  and 
many  places;  but  whoso  seeth  a  man  with  bonds  upon  him, 
and  deeming  himself  to  have  the  greatest  of  ornaments,  and 

^  hiTfiu,  Edd.  Vet.  and  old  Lat.     xtrfitT,  Ben  and  Sav. 


Earthly  ornaments  are  chains  of  sin.  303 

not  giving  way  under  his  bonds,  doth  not  behold  a  spectacle   Hom. 

of  earth,  but  one  worthy  of  the  heavens.     The  soul  that  is  in - 

that  way  attired  looks  about, — who  hath  seen  ?  who  not  seen  ? — 
is  filled  with  pride,  is  possessed  with  anxious  thoughts,  is 
bound  with  countless  other  passions:  but  he  that  hath  these 
bonds  on  him,  is  without  pride :  his  soul  exulteth,  is  freed  from 
every  anxious  care,  is  joyous,  hath  its  gaze  on  heaven,  is 
clad  with  wings.     If  any  one  were  to  give  me  the  choice  of 
seeing  Paul  either  stooping*  out  of  heaven,  and  uttering  his '^'a*"- 
voice,  or  out  of  the  prison,  I  would  choose  the  prison.    For'^'^""^* 
they-  of  heaven  visit  him  when  he  is  in  the  prison,     The'^al. 'do 
bonds  of  Paul  were  the  cementing  of  the  GospeP,  that  chain  3* (jr.  ^^ 
of  his  was  its  foundation.     Long  we  for  those  bonds  !  Procla- 

And  how,  doth  any  say,  may  this  be?     If  we  break  up  and     ip^\ 
dash  in  pieces  these.     No  good  results  to  us  from  these  bonds, 
but  even  harm.     These  will  shew  us  as  prisoners  There;  but 
the  bonds  of  Paul  will  loose  those  bonds:   she  that  is  bound 
with  these  here,  with  those  deathless  bonds  shall  she  also  be 
bound  There,  both  hands  and  feet;  she  that  is  bound  with 
Paul's,  shall  have  them  in  that  day  as  it  were  an  ornament 
about  her.     Free  both  thyself  from  thy  bonds,  and  the  poor 
man  from  his  hunger.     Wliy  rivetest  thou  fast  the  chains  of 
thy  sins  ?     Some  one  saith,  How  ?    When  thou  wearest  gold 
whilst  another  is  perishing,  when  thou,  to  get  thee  vainglory, 
takest  so  much  gold,  whilst  another  has  not  even  what  to 
eat,  hast  thou  not  wedged  fast  thy  sins  ?     Put  Christ  about 
thee,  and  not  gold;  where  Mammon  is,  there  Christ  is  not, 
where  Christ  is,  there  Mammon  is  not.     Wouldest  not  thou 
put  on  the  King  of  all  Himself.''     If  one  had  oiTered  thee  the 
purple,  and  the  diadem,  wouldest  thou  not  have  taken  them 
before  all  the  gold  in  the  world  ?     I  give  thee  not  the  regal 
ornaments,  but  I  offer  thee  to  put  on  the  King  Himself.    And 
how    can    one    put   Christ  on,   doth   any  say.''     Hear   Paul 
saying,  As  many  of  you  as  have  been  baptized  into  Christ,  Gal.  3, 
have  put  on  Christ.     Hear  the  Apostolical  precept,  3Iake  not  Rom.is 
provision  for  the  flesh  to  fulfil  the  lusts  thereof.     Thus  doth  ^^* 
one  put  on  Christ,  if  one  provide  not  for  the  flesh  unto  its 
lust.     If  thou  have  put  on  Christ,  even  the  devils  will  fear xj/a-Toir 
thee,  but  if  gold,  even  men  will  laugh  thee  to  scorn:  if  thou ''^^''"'' 
have  put  on  Christ,  men  also  will  reverence  thee. 


304  Christ  the  Clothhifj  of  those  who  are  His. 

CoLos.  Wouldcst  thou  appear  fair  and  comely  ?  Be  content  with 
~  '  the  Creator's  lasliioning.  Why  dost  thou  overhiy  these  bits 
of  gold,  as  if  about  to  put  to  rights  God's  creation  ?  Wouldest 
thou  appear  comely  ?  Clothe  thee  in  alms ;  clothe  thee  in 
benevolence ;  clothe  thee  in  modesty,  humbleness.  These 
are  all  more  precious  than  gold ;  these  make  the  beautiful 
even  yet  more  comely;  these  make  even  the  ill  formed  to  be 
well  formed.  For  when  any  one  looks  upon  a  countenance 
with  good  will,  he  gives  his  judgment  from  love;  but  an 
evil  woman,  even  though  she  be  beautiful,  none  can  call 
beautiful ;  for  the  mind  being  wounded  pronounceth  not  its 
sentence  aright. 

That  Egyptian  woman  of  old  was  adorned ;  Joseph  too 
was  adorned ;  which  of  them  was  the  more  beautiful  ?  I  say 
not  when  she  was  in  the  palace,  and  he  in  the  prison «.  He 
was  naked,  but  clothed  in  the  garments  of  chastity;  she  was 
clothed,  but  more  unseemly  than  if  she  had  been  naked ;  for 
she  had  not  modesty.  When  thou  hast  excessively  adorned 
thee,  O  woman,  then  thou  art  become  more  unseemly  than  a 
naked  one ;  for  thou  hast  stiipped  thee  of  thy  fair  adorning. 
Eve  also  was  naked ;  but  when  she  had  clothed  herself,  then 
was  she  more  unseemly,  for  when  she  was  naked  indeed,  she 
was  adorned  with  the  glory  of  God ;  but  when  she  had 
clothed  herself  with  the  garment  of  sin,  then  was  she  un- 
seemly. And  thou,  when  arrayed  in  the  garment  of  studied 
^<rri;<pi-  finery^,  dost  then  appear  more  unseemly:  for  that  costliness 
jxtiTfi  j^yj^-jg^jj  jjq|-  ^q  ijiake  any  appear  beautiful.  But  that  it  is  pos- 
sible even  for  one  dressed  out  to  be  even  more  unseemly 
than  if  naked,  I  will  tell  you.  If  thou  hadst  ever  put  on  the 
dresses  of  a  piper  or  a  flute-player,  would  it  not  have  been 
unseemliness.?  And  yet  those  dresses  are  of  gold;  but  for 
this  very  reason  it  were  unseemliness,  because  they  are  of 
gold.  For  the  costliness  of  the  stage  suits  well  with  trage- 
dians, players,  mimes,  dancers,  fighters  with  \Wld  beasts  ;  but 
to  a  woman  that  is  a  believer,  there  have  been  given  other 
robes  from  God,  the  Only-Begotten  Son  of  God  Himself. 
Gal.  3,  For,  he  saith,  as  tnanij  as  have  been  baptized  into  Christ, 
^''        have  put  on  Christ.     Tell  me,  if  one  had  given  thee  kingly 

8  Downes  would  remove  the  negative,     &e.  but  even  when  he  was  exposed  by 
but  the  meaning  is    '  not   only    when     the  loss  of  his  garment.' 


Exce.ssive  ornament  dangerous  and  unseemly.       305 

apparel,  and  thou  hadst  taken  a  helot's  dress,  and  put  this  on   Hom. 
above  it,  wouldest  thou  not,  besides  the  unseemliness,  have  — ''-^— 
also  been  punished  for  it  ?    Thou  hast  put  on  the  Lord  of 
Heaven,  and  of  the  Angels,  and  art  thou  still  busied  about 
earth  ? 

I  have  spoken  thus,  because  love  of  ornament  is  of  itself 
a  great  evil,  even  were  no  other  gendered  by  it,  and  it  were 
possible  to  hold  it  without  peril,  (for  it  inciteth'  to  vainglory  i^X!,'^«. 
and  to  pride,)  but  now  many  other  evils  are  gendered  bya^Mss. 
finery,    manifest^    suspicions,    unseasonable    expenses,    evil''^^'^^.°'' 
speakings,  occasions  of  rapacity.     For  why  dost  thou  adorn  fest' 
thyself?  Tell  me.    Is  it  that  thou  may  est  please  thy  husband? 
Then  do  it  at  home.     But  here  the  reverse  is  the  case.     For 
if  thou  wouldest  please  thine  own  husband,  please  not  others ; 
but  if  thou  please  others,  thou  wilt  not  be  able  to  please 
thine  own.     So  that  thou  shouldest  put  away  all  thine  orna- 
ments, when  thou  goest  to  the  forum  or  proceedest  to  the 
church.     Besides,  please  not  thy  husband  by  those  means 
which  harlots  use,  but  by  those  rather  which  wives  of  good 
condition  employ.     For  wherein,  tell  me,  doth  a  wife  differ 
from  a  harlot?     In  that  the  one  regardeth  one  thing  only, 
namely,  that  by  the  beauty  of  her  person  she  may  attract  to 
herself  him  w^hom  she  loves ;  whilst  the  other  both  ruleth  the 
house,  and  shareth^  in  the  children,  and  in  all  other  things.    ^xoivunT 

Hast  thou  a  little  daughter?  see  that  she  inheiit  not  the 
mischief,  for  they  are  wont  to  form  their  manners  accord- 
ing to  their  nurture,  and  to  imitate  their  mothers'  characters. 
Be  a  pattern  to  thy  daughter  of  modesty,  deck  thyself  with 
that  adorning,  and  see  that  thou  despise  the  other;  for  that 
is  in  tnith  an  ornament,  the  other  a  disfigurement.  Enough 
has  been  said.  Now  God  that  made  the  world*,  and  hath^^^^sV- 
given  to  us  the  ornament^  of  the  soul,  adorn  us,  and  clothe 'J*"". 
US  with  His  own  glory,  that  all  shining  brightly  in  good 
works,  and  living  unto  His  glory,  we  may  send  up  glory  to 
the  Father,  and  to  the  Son,  and  to  the  Holy  Spirit. 


HOMILY     XI. 


CoLOSS.  iv.  5,  6. 

Walk  in  wisdom  toward  them  that  are  without,  redeeming 
the  time.  Let  your  speech  be  alway  with  grace,  seasoned 
with  salt,  that  ye  may  know  how  ye  ought  to  answer  every 
man. 

What  Christ  said  to  His  disciples,  that  doth  Paul  also  now 
Mat.  10,  advise.     And  what  did  Christ  say  ?    Behold,  I  send  you  forth 
^^'        as  sheep  in  the  midst  of  wolves  ;  be  ye  therefore  wise  as  ser- 
pents, and  harmless  as  doves.     That  is,  be  upon  your  guard, 
giving  them  no  handle  against  you.     For  therefore  it  is  added, 
towards  them  that  are  without,  in  order  that  we  may  know 
that  against  our  own  members  we  have  no  need  of  so  much 
caution  as  against  those  without.     For  where  brethren  are, 
» «>.«r«<  there  are  both  many  allowances  and  kindnesses  ^     There  is 
indeed  need  of  caution  even  here;  but  much  more  without, 
for  it  is  not  the  same  to  be  amongst  enemies  and  foes,  and 
amongst  friends. 

Then  because  he  had   alarmed  them,  see  how  again  he 

encourages  them;  Redeeming,  he  saith,  the  time:  that  is,  the 

present  time  is  short.     Now  this  he  said,  not  wishing  them 

»«•#«/-  to  be  crafty^,  nor  hypocrites,  (for  this  is  not  a  part  of  wisdom, 

*""■      but  of  senselessness,)  but  what }     Tn  matters  wherein  they 

harm  you  not,  he  means,  give  them  no  handle;  as  he  says 

Rom.     also,  when  writing  to  the  Romans,  Bender  to  all  their  dues; 

'   *     tribute  to  whom  tribute  is  due,  custom  to  whom  custom,  honour 

to  whom  honour.      On  account  of  the  Gospel  alone  have 

thou  war,  he  saith,  let  this  war  have  none  other  origin.     For 


Christian  forbearance.     Sf.  PauPs  Messengers.      307 

though  they  were  to  become  our  foes  for  other  causes  besides,   Hom. 
yet  neither  shall  we  have  a  reward,  and  they  will  become 


worse,  and  will  seem  to  have  just  complaints  against  us.    For 
instance,  if  we  pay  not  the   tribute,   if  we  render  not  the 
honours  that  are  due,  if  we  be  not  lowly.     Seest  thou  not 
Paul,  how  submissive  he  is,  where  he  was  not  likely  to  harm 
the  Gospel'?     For   hear  him  saying   to  Agrippa,   /  count iqt. 
myself  happy,  because  I  shall  answer  for  myself  this  day  ^^^^^^' 
before  thee,  especially  because  I  know  thee  to  be  expert  in  Acts  26, 
all  customs  and  questions  which  are  among  the  Jews.     But 
had  he  thought  it  his  duty  to  insult  the  ruler,  he  would  have 
spoiled  every  thing.     And  hear  too  those  of  blessed  Peter's 
company,    how   gently   they    answer   the  Jews,    saying,    i^^  Acts  6, 
ought  to  obey   Ood  rather  than  men.     And  yet  men  who^^" 
had  as  they  renounced  their  own  lives,  might  both  have  in- 
sulted, and  have  done  any  thing  whatever;  but  for  this  object 
they  had  renounced  their  lives,  not  that  they  might  win  vain- 
glory, (for  that  way  had  been  vain-gloi'ious,)  but  that  they 
might  preach  and  speak  all  things  with  boldness.  That  other 
course  marks  want  of  moderation. 

Let  your  speech  be  alway  with  grace,  seasoned  with  salt ; 
that  is,  let  not  this  graciousness  lapse  into  indifFerentism. 
For  it  is  possible  to  be  simply  agreeable^,  it  is  possible  also 2  ^a^n*- 
to  be  so  with  due  seemliness*.      That  ye  may  know  how  ye  f'^'"^*'; 
ought  to  answer  every  man.     So  that  one  ought  not  to  dis-  mrn 
course  alike  to  all,  Greeks,  I  mean,  and  Brethren.     By  no 
means,  for  this  were  the  very  extreme  of  senselessness. 

Ver.  7.  All  my  state  shall  Tychicus  declare  unto  you,  the 
beloved  brother,  and  faithful  minister,  and  felloiv servant  in 
the  Lord. 

Admirable !  how  great  is  the  wisdom  of  Paul !  Observe,  he 
doth  not  put  every  thing  into  his  Epistles,  but  only  things 
necessary  and  urgent.  In  the  first  place,  being  desirous  of 
not  drawing  them  out  to  a  length ;  and  secondly,  to  make 
his  messenger  more  respected,  by  his  having  also  some- 
what to  relate ;  thirdly,  shewing  his  own  affection  towards 
him ;  for  he  would  not  else  have  entrusted  these  communi- 
cations to  him.  Then,  there  were  things  which  ought  not 
to  be  declared  in  writing.  The  beloved  brother,  he  saith.  If 
beloved,  he  knew  all,  and  he  concealed  nothing  from  him.  And 

x2 


308       St,  PaiiTs  consideraleness.     How  he  was  treated. 

Co\jO%.  fail hf ill  minifiter,  and  fellow-servant  in  the  Lord.     \i  faith- 

-^—^ — 'fnl,  lie  will  s])cak  no  falsehood;  if  a  fellow-servant,  he  hath 
shared  his  trials,  so  that  he  has  brought  together  frora  all 
sides  the  grounds  of  trustworthiness. 

Ver.  8.  Whom  I  have  sent  unto  you  for  this  same  purpose. 

Here  he  shews  his  great  love,  seeing  that  for  this  purpose 

he  sent  him,  and  this  was  the  cause  of  his  journey;  and  so 

1  Thesd  when  writing  to  the  Thessalonians,  he  said.  Wherefore 
when  ice  could  no  longer  forbear,  we  thouyJit  it  good  to  he 
left  at  Athens  alone,  and  sent  Timotheus  our  brother.  And 
to  the  Ephesians  he  sends  this  very  same  person,  and  for  the 

Eph.  6;  very  same  cause,  That  he  might  know  your  estate,  and 
comfort  your  hearts.  See  what  he  saith,  not '  that  ye  might 
know  my  estate,'  but  '  that  I  might  know  youi's.'  So  in  no 
place  doth  he  mention  what  is  his  own.  He  shews  that  they 
were  in  trials  too,  by  the  expression,  cotnfort  your  hearts. 

Ver.  9.  With  Onesimus,  the  beloved  and  faithful  brother, 
who  is  one  of  you.  They  shall  make  known  unto  you  all 
things  which  are  done  here. 

Onesimus  is  he  about  whom,  wiiting  to  Philemon,  he  said, 

Philem.  lyjiom  I  would  have  retained  with  me,  that  in  thxi  stead  he 

13.  14.         _  '  -^ 

might  have  ministered  unto  me  in  the  bonds  of  the  Gospel; 

but  without  thy  mind  would  I  do  nothing.     And  he  adds 

too  the  praise  of  their  city,  that  they  might  not  only  not "  be 

'  'y««^- ashamed,  but  even  pride  themselves  on'  him.      Who  is  one  of 

Zuyrat    you,  he  saith.      They  shall  make  known  unto  you  all  things 

that  are  done  here. 

(2)         Ver.  10.  Aristarchus  my  fellow-prisoner  saluteth  you. 

Nothing  can  surpass  this  praise.  This  is  he  that  was 
'  ovret  brought  up  from  Jerusalem  with  him.  This  man  ^  hath  said 
a  greater  thing  than  the  prophets ;  for  they  call  themselves 
strangers  and  foreigners,  but  this  one  calleth  himself  even  a 
captive  ''.  For  just  like  a  captive  he  was  dragged  up  and 
down  %  and  lay  at  every  one's  will  to  suffer  evil  of  them,  yea 
rather  worse  even  than  captives.  For  those  indeed  their 
enemies,  after  taking  them,  treat  with  much  attention,  having 
a  care  for  them  as  their  own  property:   but  Paul,  as  though 

*  Sav.  adds,  «w»,  but  without  neces-  °    ^iytro  ko,)  lifi^irt,  which   is  most 

sity.  properly  said  of  property  plundered  in 

''  a/i^^aXoiref,  prisoner  of  war.  war. 


The  present  time  to  he  redeemed  from  the  ivorld.     309 

an  enemy  and  a  foe,  all  men  dragged  up  and  down,  beating  Hom. 

him,  scourging,  insulting,  and  maligning.     This  too  was  a — 

consolation  to  those  (to  whom  he  wrote),  for  when  their 
master  even  is  in  such  circumstances,  the  disciples  are  the 
rather  comforted. 

And  Marcus,  sister''s  son  to  Barnabas;  even  this  man 
he  hath  praised  still  from  his  relationship,  for  Barnabas  was 
a  great  man;  touching  whom  ye  received  commandments,  if 
he  come  unto  you,  receive  him.  Why?  would  they  not  have 
received  him  even  without  this }  Yes,  but  he  means,  '  I 
desire  you  to  do  so  with  much  attention ;'  and  this  shews  the 
man  to  be  great.  Whence  they  received  these  command- 
ments, he  does  not  say. 

Ver.  11.  And  Jesus  which  is  called  Justus  ; 

This  man  was  probably  a  Corinthian.  Next,  he  bestows  a 
common  praise  on  all,  having  already  spoken  that  of  each 
one  in  particular ;  who  are  of  the  circumcision  :  these  only 
are  my  fellow-workers  unto  the  kingdom  of  God  which  have 
been  a  comfort  unto  me.  After  having  said,  fellow-prisoner ; 
in  order  that  he  may  not  therewith  depress  the  soul  of  his 
hearers,  see  how  by  this  expression  he  rouseth  them  up. 
Fellow-workers,  he  saith,  unto  the  kingdom  of  God.  So  that 
being  partakers  of  the  trials,  they  become  partakers  of  the  king- 
dom. fVho  have  been  a  comfort  to  me.  He  shews  them  to  be 
great  persons,  seeing  that  to  Paul  they  have  been  a  comfort. 

But  "^  let  us  see  the  wisdom  of  Paul.      Jfalk  in  wisdom,    v.  5. 
he    saith,    towards   them   that  are  tmthout,  redeeming  the 
time.    That  is,  the  time  is  not  yours,  but  theirs.     Do  not 
then  wish  to  have  your  own   way",  but  redeem    the    time. 
And  he  said  not  simply,  '  Buy ','  but  redeem  ^,  shewing  that  i  iy«g<i. 
if  such  be  your  disposition,  ye  make  it  yours  after  another  f'T^ 
manner.     For  it  were   the   part   of  excessive    madness,  to  ga^trs. 
invent  occasions  of  war  and  enmity.     For  over  and  above 
the  undergoing  of  superfluous  and  profitless  dangers,  there  is 
this  additional  harm,  that  the  Greeks  will  not  come  over  to 
us.    For  when  thou  art  amongst  the  brethren,  reason  is  thou 


■^  The  transition  here  is  so  sudden,  few  verses, 
that  one  suspects  the  text,  but  it  may         ^  avhtnTr  i.e.  in  the  world,    as  men 

be  only  that  he  is  catching  himself  up,  of  the  world, 
to  make  a  longer  comment  on  the  last 


310  Wisdom  toward  those  without ,  and  toward  divers  estates. 
CoLos.  shouldest  be  bold ;  but  when  without,  thou  oughtest  not  to 

4,11.     K 

— be  so, 

Secst  thou  how  every  where  he  speaks  of  those  without, 
the  Greeks  ?     Wherefore  also  when  writing  to  Timothy,  he 

1  Tim.  said,  Moreover,  he  must  hare  a  good  report  of  them  which 
I'cor.  ^^'^  tvithout.  And  again,  For  zvhat  have  I  to  do  to  judge 
*)  12-     tliem  also  that  are  without.      Walk   in  wisdom,  he  saith, 

toward  them  that  are  tvilhout.     For  without,  they  are,  even 

though  they  live  in  the  same  world  with  us,  seeing  they  are 

'  «;*/,r-    without  the  kingdom,  and  the  paternal  mansion'.     And  he 

*""  *"*■  comforts  them  withal,  by  calling  the  others  without,  as  he 

Col. 3,3.  said  above.  Your  life  is  hid  with  Christ  in  God. 

Then,  he  saith,  seek  ye  gloiy,  then  honours,  then  all  those 
other  things,  but  not  so  now,  but  give  them  up  to  those  with- 
out. Then,  lest  thou  think  that  he  is  speaking  of  money,  he 
adds,  Let  your  speech  he  always  with  grace,  seasoned  with 
salt,  that  ye  may  know  how  ye  ouglit  to  answer  every  man. 
He  means,  that  it  be  not  full  of  hypocrisy,  for  this  is  not 
grace,  nor  a  seasoning  with  salt.  For  instance,  if  it  be 
needful  to  pay  court  to  any  one  without  incurring  dangei', 
refuse  not  [to  do  so] ;  if  the  occasion  require  that  thou  dis- 
course civilly,  think  not  the  doing  so  flattery,  do  every  thing 
that  pertaineth  to  honour,  so  that  piety  be  not  injured. 
Seest  thou  not  how  Daniel  payeth  court  to  an  impious  man } 
Seest  thou  not  the  three  children,  how  wisely  they  bore 
' *e»»-  themselves  towards^  the  king,  shewing  both  courage,  and 
boldness  in  speaking,  and  yet  nothing  rash  nor  galling,  for 
so  it  had  not  been  boldness,  but  vainglory.  That  ye  may 
know,  he  saith,  how  ye  ought  to  answer  every  man.  For  the 
S.  Greg,  ruler  ought  to  be  answered  in  one  way,  the  ruled  in  another, 

2  4.'    '  the  rich  in  one  way,  the  poor  in  another.     Wherefore  ?    Be- 

cause the  souls  of  those  who  ai^e  rich,  and  in  authority,  are 
weaker,  more  inflammable,  more  fluctuating,  so  that  towards 
them,  one  should  use  condescension ;  those  of  the  poor,  and 
the  ruled,  firmer  and  more  intelligent,  so  that  to  these  one 
ought  to  use  greater  boldness  of  speech  ;  looking  to  one  thing, 
their  edification.  Not  that  because  one  is  rich,  another 
poor,  the  former  is  to  be  honoured  more,  the  latter  less,  but 
■^  J/«3a-  because  of  his  weakness,  let  the  former  be  supported^,  the 
'J*^*'    latter  not  so :  for  instance,  when  there  is  no  cause  for  it,  do 


Discretion  to  be  used  in  teaching  hard  things.       311 

not  call  the  Greek  *  polluted,'  nor  be  insulting ;  but  if  thou  Hom. 
be  asked  concerning  his  doctrine,  answer  that  it  is  polluted, 


and  impious;  but  when  none  asketh  thee,  nor  forceth  thee  to 
speak,  it  becomes  thee  not  causelessly  to  challenge  to  thee 
his  enmity.  For  what  need  is  there  to  prepare  for  thyself 
gratuitous  hostilities  ?  Again,  if  thou  art  instructing  any  one  ; 
speak  on  the  subject  at  present  before  thee,  otherwise  be 
^lent'.  If  the  speech  be  seasoned  with  salt,  should  it  fall  into 
a  soul  that  is  of  loose  texture,  it  will  brace  up  its  slackness ; 
into  one  that  is  harsh,  it  will  smooth  its  ruggedness.  Let 
it  be  gracious,  and  so  neither  hard^  nor  yet  weak^,  buti^»jT/»« 
let  it  have  both  sternness  and  pleasantness  therewith.  For  ^"""^ 
if  one  be  immoderately  stern,  he  doth  more  harm  than  good ; 
and  if  he  be  immoderately  complaisant,  he  giveth  more  pain 
than  pleasure,  so  that  every  where  there  ought  to  be  mode- 
ration. Be  not  downcast,  and  sour  visaged,  for  this  is  offen- 
sive; nor  yet  be  wholly  relaxed,  for  this  is  open  to  contempt 
and  treading  under  foot ;  but,  like  the  bee,  culling  the  virtue 
of  each,  of  the  one  its  cheerfulness,  of  the  other  its  gravity, 
keep  clear  of  the  fault.  For  if  a  physician  dealeth  not  with 
all  bodies  alike,  much  more  ought  not  a  teacher.  And 
yet  better  will  the  body  bear  unsuitable^  medicines,  thaxi^  Ikxt- 
the  soul  language ;  for  instance,  a  Greek  cometh  to  thee,  ''^^"^" 
and  becomes  thy  friend  ;  discourse  not  at  all  with  him  on  this 
subject,  until  he  have  become  a  close  friend,  and  after  he  hath 
become  so,  do  it  gradually. 

For  see,  when  Paul  had  come  to  Athens,  how  he  discoursed    (3) 
with  them.     He  said  not,  '  O  polluted,   and  all-polluted;' 
but  what  ?     Ye  men  of  Athens,  I  perceive  that  in  all  things  Acts  22, 
ye  are  too  superstitious  ^     Again,  when  to  insult  was  needful,  ^''' 
he  refused  not ;  but  with  great  vehemency  he  said  to  Elymas, 
O  full  of  all  subtilty  and  all  mischief,  child  of  the  devil.  Acts  13 
enemy  of  all  righteousness.     For  as  to  have  insulted  those  ^*'- 
had  been  senselessness,  so  not  to  have  insulted  this  one  had 
been  softness.     Again,  art  thou  brought  unto  a  ruler  on  a 
matter  of  business,  see  that  thou  render  him  the  honours 
that  are  his  due. 

Ver.  9.   They  shall  make  known  to  you,  he  saith,  all  things 

f  «Tw  fiyx.  i.  e.  since  (if  it  be  not  the  E.  V.  does.     It  may  be  rendered, 

so;  be  silent.        ^  ^  I  see  that  ye  are  rather  given  to  tho 

«  "htiriimifAtiirri^mt.  The   word    does  fear  of  divinities.' 
not  convey  quite  th«   reproach    which 


312       St.  Paid  a  servant,  thoiKjh  high  in  the  Kincjdom. 
CoLos.  lohich  are  done  here.     Does  he  mean,  Why  T  came  not  to 

4  9-11.  . 

^you?  But  what  is,  They  sliall  make  known  to  yon  all  things 

nhich  are  done  here?  My  bonds,  that  is,  and  all  the  other 
things  that  detain  me.  I  then,  who  pray  to  see  them,  who 
also  send  others,  should  not  myself  have  remained  behind, 
had  not  some  great  necessity  detained  me.  And  yet  this  is 
not  the  language  of  accusation '' — yes,  of  vehement  accusa- 
tion. For  the  assuring  them  that  he  had  both  fallen  int« 
trials,  and  was  bearing  them  nobly,  is  the  part  of  one  who 
was  confirming  the  fact,  and  lifting  up  again  their  souls. 

Ver.  9.  Willi,  Onesimus,he  saith,  the  beloved,  and /ait h- 
fill  brother. 

Paul  calleth  a  slave,  brother:  with  reason;  seeing  that  he 

2Cor.4,  styleth  himself  the  servant  of  the  faithful.     Bring  we  down 

'*•  all  of  us  our  pride,  tread  we  under  foot  our  boastfulness. 

'i»Ta;/9jPaul  nameth  himself  a  servant,  he  that  is  worth'  the  world, 

and  ten  thousands  of  heavens;  and  dost  thou  entertain  high 

-«V'^a-thoughts?  lie  that  seizeth  all  things  for  spoil-  as  he  will,  he 

^"''     that  hath  the  first  place  in  the  kingdom  of  heaven,  he  that 

was  crowned,  he  that  ascended  into  the  third  heaven,  calleth 

servants,  '  brethren,'  and  '  fellow-servants.'     Where  is  your 

madness  ?  where  is  your  arrogance  ? 

So  trustworthy  was  Onesiiuus  become,  as  to  be  entrusted 
even  with  such  things  as  these. 

Ver.  10.  And  Marcus,  he  saith,  sister's  son  to  Barnabas, 
touching  whom  ye  received  commandments,  receive  him. 
Perhaps  they  had  received  commandments  from  Barnabas. 

Ver.  li.  Who  are  of  the  circtinicision.  He  represseth  the 
swelling  pride  of  the  Jews,  and  inspiriteth  the  souls  of  these, 
[the  Colossians,]  because  few  of  them  were  of  the  circum- 
cision, the  greater  number  of  the  Gentiles. 

W/iic/i  have  been,  he  saith,  a  comfort  unto  me.  He  shews 
himself  to  be  set  in  the  midst  of  great  trials.  So  that  neither 
is  this  a  small  thing.  When  we  comfort  the  Saints  by  pre- 
sence, by  Avords,  by  assiduous  attendance,  when  we  suffer 
Heb.i3,  adversity  together  with  them,  (for  he  saith,  as  bound  with 
those  in  bonds;)  when  we  make  their  sulierings  ours,  we  shall 
also    be   partakers  in    their  crowns.     Hast   thou   not    been 

h  iyKuXtutruy.  t'erhups,  '  and  yet  mentlv  complain.'  Ed.  Par.  conj. 
this  was  not  a  case  in  which  they  com-  «-ajaxaXai/.Tw»,  '  This  is  not  the  Ian- 
plained,    yea   indeed,    they    did    vehe-     puage  of  consolation." 


How  to  share  the  crowns  of  the  Saints.  313 

dragged  to  the  stadium  ?    Hast  thou  not  entered  into  the   Hom. 
lists  ?    It  is  another  that  strips  himself,  another  that  wrestles 


but  if  thou  be  so  minded,  thou  too  shalt  be  a  sharer.  Anoint 
him,  become  his  favourer  and  partizan  ^,  from  without  the '  pxnrrn 
lists  shout  loudly  for  him,  stir  up  his  strength,  refresh  hisj^^'f*"" 
spirit.  Tt  follows  that  the  same  things  should  be  done  in  all 
other  cases.  For  Paul  stood  not  in  need,  but  he  spoke  in 
order  to  stimulate  them.  Thou  therefore  with  all  others,  stop 
the  mouths  of  those  who  would  abuse  such  an  one,  procure 
favoiu'ers  for  him,  receive  him  as  he  cometh  forth  with  great 
attention,  so  shalt  thou  be  a  sharer  in  his  crowns,  so,  in  his 
glory ;  and  if  thou  do  no  other  thing,  but  only  hast  pleasure 
in  what  is  done,  even  thus  thou  sharest  in  no  common  degree, 
for  thou  hast  contributed  love,  the  sum  of  all  good  things. 

For  if  they  that  weep  seem  to  share  in  the  grief  of  those 
in  sorrow,  and  gratify  them  mightily,  and  abate  the  excess  of 
their  woe,  much  more  do  they  also  that  rejoice  with  others, 
make  their  pleasure  greater.  For  how  great  an  evil  it  is  not 
to  have  companions  in  sorrow,  hear  the  Prophet  saying, 
And  I  looked  for  some  to  lament  with  me,  and  there  ivas  e.  v. 
none.  Wherefore  Paul  also  saith,  Rejoice  with  them  that  do  p^"^!» 
rejoice,  and  weep  with  them  that  weep.  Increase  their  20. 
pleasure.  If  thou  see  thy  brother  in  good  esteem,  say  not,  12°™". 
'  the  esteem  is  his,  why  should  I  rejoice,'  These  words  are 
not  those  of  a  brother,  but  of  an  enemy.  If  thou  be  so 
minded,  it  is  not  his,  but  thine.  Thou  hast  the  power  of 
making  it  greater,  if  thou  be  not  downcast,  but  pleased,  if 
thou  be  cheerful,  if  joyous.  And  that  the  thing  is  so,  is  evi- 
dent from  this ;  the  envious  envy  not  those  only  who  are  in 
good  esteem,  but  those  as  well  who  rejoice  at  their  good 
esteem,  so  conscious  are  they  that  these  also  are  interested 
in  that  good  esteem ;  and  these  are  they  who  do  glory  most 
in  it.  For  the  other  indeed  blushes  when  praised  exceedingly ; 
but  these  with  great  pleasure  pride  themselves  upon  it.  See  ye 
not  in  the  case  of  wrestlers,  how  the  one  is  crowned,  the  other 
is  notcrowned;  but  thegrief  andthejoy  is  amongst  the  favourers 
and  disfavourers',  these  are  they  that  leap,  they  that  caper? 

'  Sfe  Tac.  An,  xiii.  25.  The  specta-  of  the  Circus  in  the  time  of  Justinian 

tors  at  theatres  and  at  the  games  were  are  described  by  Gibbon  c.  xi.  see  also 

so  eager  in  thtir  favour  toward  one  or  the  massacre  of  A.  D.  501.    Tillemout 

another,  as  sometimes  to  cause  serious  Hist,    des    Emp.    t.     vi.    Anastasius, 

breaches  of  the  peace.     The  factions  art.  x.  * 


314  Eiwy  marks  those  who/acour  iJie  Saints  as  partakers. 

CoLos.  See  how  great  a  thing  is  the  not  envying.  The  toil  is 
"*'  ^''  another's,  the  pleasure  is  thine ;  another  wears  the  crown, 
"iy««x-and  thou  caperest,  thou  art  gay'.  For  tell  me,  seeing  it  is 
'^*^  another  that  hath  conquered,  why  dost  thou  leap  ?  But  they 
also  know  well,  that  what  hath  been  done  is  common.  There- 
ibre  they  do  not  accuse  one's  self'  indeed,  but  they  try  to  beat 
down  the  victory  ;  and  you  hear  them  saying  such  words  as 
these,  '  (There)  I  expunged  thee,'  and,  '  I  beat  thee  down.' 
Although  the  deed  was  another's,  still  the  praise  is  thine. 
But  if  in  things  without,  not  to  envy,  but  to  make  another's 
good  one's  own,  is  so  great  a  good,  much  more  so  the 
victory  over  the  devil.  For  he  then  breathes  the  more  furi- 
ously against  us,  evidently  because  we  are  then  more  pleased. 
Wicked  though  he  is,  he  well  knows  that  this  pleasure  is  great. 
Wouldest  thou  pain  him  ?  Be  glad  and  rejoice.  Wouldest 
thou  gladden  him  ?  Be  sad-visaged.  The  pain  he  has  from 
thy  brothei-'s  victory,  thou  soothest  by  thy  sadness ;  thou 
standest  with  him,  severed  from  thy  brother,  thou  workest 
greater  mischief  than  he.  For  it  is  not  the  same  for  one  that 
is  an  enemy  to  do  the  deeds  of  an  enemy,  and  for  a  friend  to 
stand  with  an  enemy ;  such  an  one  is  more  detestable  than  an 
enemy.  If  thy  brother  have  gained  good  reputation  either 
by  speaking,  or  by  brilliant'  or  successful  achievement, 
become  thou  a  sharer  in  his  reputation,  shew  that  he  is  a 
member  of  thine. 
(4)  *  And  how  ?'  saith  one,'  for  the  reputation  is  not  mine.'  Never 
speak  so.  Compress  thy  lips.  If  thou  hadst  been  near  me, 
thou  that  speakest  on  that  wise,  I  would  have  even  put  my 
hand  over  thy  lips:  lest  perchance  the  enemy  should  hear 
thee.  Oftentimes  we  have  enmities  with  one  another,  and 
we  discover  them  not  to  our  enemies,  but  thou  discoverest 
thine  to  the  devil.  Say  not  so,  think  not  so;  but  the  very 
reverse  :  '  he  is  one  of  my  members,  the  glory  passes  on  to 
the  body.'  '  How  then  is  it,'  saith  one, '  that  those  without  are 
not  so  minded  V  Because  of  thy  fault:  when  they  see  thee 
counting  his  pleasure  not  tliine  own,  they  too  count  it  not 
thine :  were  they  to  see  thee  appropriating  it,  they  durst  not  do 
so,  but  thou  wouldest  become  equally  illustrious  with  him. 

k  TouTcf,  the  partizan  of  the  victor. 

'  i«-i3i(*i'i/^iv«f,  al.  Wunifiiitt,  hj  being  praised.' 


The  Preacher  gains  less  than  those  who  honour  him.     815 

Thou  hast  not  gained  reputation  by  speaking ;  but  by  shaiing  hom. 
in  his  joy  thou  hast  gained  more  renown  than  he.  For  if  love  ^^' 
be  a  great  thing,  and  the  sum  of  all,  thou  hast  received  the 
crown  this  gives;  he,  that  for  oratory,  thou,  that  for  exceeding 
love;  he  displayed  force  of  words,  but  thou  by  deeds  hast  cast 
down  envy,  hast  trodden  under  foot  the  evil  eye.  So  that  in 
reason  thou  oughtest  rather  to  be  crowned  than  he,  thy  contest 
is  the  more  brilliant;  thou  hast  not  only  trodden  under  foot 
envy,  but  thou  hast  even  done  somewhat  else.  He  hath  one 
crown  only,  but  thou  two,  and  those  both  brighter  than  his  one. 
What  are  these  .''  One,  that  which  thou  wonnest  against  envy, 
another,  which  thou  art  encircled  with  by  love.  For  the 
sharing  in  his  joy  is  a  pi'oof  not  only  of  thy  being  free  from 
envy,  but  also  of  being  rooted  in  love.  Him  ofttimes  some 
human  passion  sorely  disquieteth ',  vainglory  for  instance ;  i  j,,„. 
but  thou  art  free  from  every  passion,  for  it  is  not  of  vain- ^^*'- 
glory  that  thou  rejoicest  at  another's  good.  Hath  he  righted 
the  Church,  tell  me  ?  hath  he  increased  the  congregation  ? 
Praise  him ;  again  thou  hast  a  twofold  crown ;  thou  hast  struck 
down  envy ;  thou  hast  enwreathed  thee  with  love.  Yea,  I 
implore  and  beseech  thee.  Wilt  thou  hear  of  a  third  crown 
even  ?  Him,  men  below  applaud,  thee,  the  Angels  above. 
For  it  is  not  the  same  thing,  to  make  a  display  of  eloquence, 
and  to  rule  the  passions.  This  praise  is  for  a  season,  that  for 
ever ;  this,  of  men,  that,  of  God ;  this  man  is  crowned 
openly:  but  thou  art  crowned  in  secret,  where  thy  Father 
seeth.  If  it  were  possible  to  have  peeled  off  the  body  and 
seen  the  soul  of  each,  I  would  have  shewn  thee  that  this 
is  more  dignified  than  the  other,  more  resplendent. 

Tread  we  under  foot  the  goads  of  envy;  hereby  we  advan- 
tage ourselves,  beloved,  ourselves  shall  we  enwreath  with 
the  crown.  He  that  envielh  another  fighteth  with  God,  not 
with  him;  for  when  he  seeth  him  to  have  grace,  and  is  grieved, 
and  wisheth  the  Church  pulled  down,  he  fighteth  not  with 
him,  but  with  God.  For  tell  me,  if  one  should  adorn  a  king's 
daughter,  and  by  his  adorning  and  gracing  her,  gain  for 
himself  renown  ;  and  another  person  should  wish  her  to  be 
ill  attired",  and  him  to  be  unable  to  adorn  her;  against  whom  'iir^,,. 
would  he  have  been  plotting  mischief?     Against  the  other ? («•''''""• 

"^  al.  from  being  (himself)  unable  to  adorn. 


316  Envy  of  God's  Minister  self  condemned. 

Coios. or  against  her  and  her  father?  So  too  now,  thou  that 
-ii-Hi- enviest,  fightest  with  the  Church,  thou  warrest  with  God. 
For,  since  with  the  good  repute  of  thy  brother  is  interwoven 
also  the  Church's  profit,  need  is,  that  if  the  one  be  undone, 
the  other  shall  be  undone  also.  So  that,  in  this  regard,  thou 
doest  a  deed  of  Satan,  seeing  thou  plottest  mischief  against 
the  body  of  Christ.  Thou  art  pained  at  him  °  that  hath  in 
nothing  wronged  thee ;  yea,  much  rather,  at  Christ.  Wherein 
hath  He  wronged  thee,  that  thou  wilt  not  suffer  His  body  to 
be  decked  with  beauty .?  that  thou  wilt  not  suffer  His  bride 
to  be  adorned  ?  Consider,  I  pray  thee,  the  punishment,  how 
sore.  Thou  gladdenest  thine  enemies;  and  him  too  himself, 
the  well-reputed  of,  whom  through  thy  envy  thou  wishest  to 
grieve,  thou  dost  the  rather  gladden;  thou  dost  by  thine  envy 
the  rather  shew  that  he  is  in  good  esteem,  for  otherwise  thou 
wouldest  not  have  envied  him.  Thou  shewest  the  rather  that 
thou  art  in  punishment. 

I  am  ashamed  indeed  to  exhort  you  from  such  motives, 
but  seeing  our  weakness  is  so  great,  let  us  be  instructed  even 
from  these,  and  free  ourselves  from  this  destructive  passion. 
Grievest  thou  that  he  is  in  good  esteem?  then  why  swellest 
thou  that  esteem  by  envying  ?  Wishest  thou  to  punish  him  ? 
Why  then  shewest  thou  that  thou  art  pained.''  Why  punish 
thyself  before  him",  whom  thou  wouldest  not  have  well 
esteemed  of?  Thereafter  double  will  be  his  pleasure,  and  thy 
punishment;  not  only  because  thou  provest  him  to  be  great; 
'»»T/*Te<f  but  because  thou  begettest'  in  him  yet  another  pleasure,  by 
punishing  thyself;  and  again,  at  what  thou  art  pained,  he  is 
pleased,  whilst  thou  enviest.  Sec  how  we  deal  ourselves 
heavy  blows  without  perceiving  it! — But  he  is  an  enemy. 
And  yet,  why  an  enemy  ?  What  wrong  hath  he  done  ?  Still, 
however,  by  this  we  make  our  enemy  the  more  illustrious,  and 
thereby  punish  ourselves  the  more.  And  herein  again  we 
punish  ourselves,  if  we  have  discovered  that  he  knows  it. 
For  perhaps  he  is  not  pleased  %  but  we  thinking  him  to  be 

"  al.  '  Pained  at  and  speakest  evil  of  passages  against  extravagance.     This 

him/ but  the  readings  vary.  whole  passage  probably  alludes  to  the 

"  t/i^^oirht,  used  just  after  for  '  in  the  enmity  which  prevailed  at  court  in  con- 
presence  olV  sequence,  and  these  words  were  pro- 

P   The  Empress  Eudoxia  is  thought  bably  meant  to  hint  at  the  real  love  of 

to  have  been  reflected  on  in  some  of  the  St.  Chrysostom  for  his  bitterest  enemies. 


God  will  reward  those  who  do  not  envy.  317 

so,  are  again   pained    on    that   account.     Cease    then   your  Hom. 

envying.     Why  inflictest  thou  wounds  upon  thyself?  — 

Think  we  on  these  things,  beloved;  of  those  two  crowns 
for  them  that  envy  not ;  of  those  praises  from  men ;  of  those 
from  God ;  of  the  evils  that  come  of  envying ;  and  so  shall 
we  be  able  to  quell  the  savage',  and  to  be  in  good  esteem'  ^»1^/«» 
before  God,  and  to  obtain  the  same  things  with  those  who 
are  of  good  esteem.  For  perhaps  we  shall  obtain  them,  and 
if  we  obtain  them  not,  for  our  good  we  shall  not  obtain  them  ; 
still,  even  so,  we  shall  be  able,  if  we  have  lived  to  the  glory 
of  God,  to  obtain  the  good  things  promised  to  them  that  love 
Him,  through  the  grace  and  love  toward  man  of  our  Lord 
Jesus  Christ,  with  Whom,  &c. 


HOMILY     XII. 


Col.  iv.  12,  13. 

Epaphras,  who  is  one  of  you,  a  servant  of  Christ,  saluteth 
you,  always  striving  for  you  in  prayers,  that  ye  may 
stand  perfect  and  complete  in  all  the  will  of  God.  For 
I  bear  him  record,  that  he  hath  a  great  zeal  for  you,  and 
them  that  are  in  Laodicea,  and  them  in  Hierapolis. 

In  the  commencement  of  this  Epistle  also,  he  commended 
this  man  for  his  love;  for  even  to  praise  is  a  sign  of  love; 
Col.  1,  thus  in  the  beginning  he  said,  Who  also  declared  unto  us 
your  love  in  the  Spirit.  To  pray  for  one  is  also  a  sign 
of  love,  and  causeth  love  again.  He  commends  him  more- 
over in  order  to  open  a  door  to  his  teaching,  for  reverendness 
in  the  teacher  is  the  disciples'  advantage;  and  so  again  is  his 
saying",  one  of  you,  in  order  that  they  might  pride  them- 
selves upon  him,  as  producing  such  men.  And  he  saith, 
always  striving  for  you  in  prayers.  He  said  not  simply 
1  iyftiw-  *  praying,'  but  striving^,  trembling  and  fearing.  For  I  bear 
i*y.im-  him  witness,  he  saith,  that  he  hath  a  zeal  for  you.  A  trust- 
worthy witness.  7%«^  he  hath,  be  saith,  a  great  zeal  for  you, 
that  is,  that  he  loveth  you  exceedingly;  and  burnetii  with 
passionate  affection  for  you.  And  them  that  are  in  Laodicea, 
and  them  in  Hierapolis.  He  commendeth  him  to  those  also. 
But  whence  were  they  to  know  this?  It  is  likely  indeed 
that  they  had  heard;  however,  they  would  learn  it  when  the 
Epistle  was  read.     For  he  saitli.  Cause  that  it  be  read  also  in 

*  One  Ms.  '  and  so  he  adds,  who  is  one  of  you.'     Ed.  Par.  conj.  «-^  for  *-o, 
'  again  (he  commends  him)  by  saying.' 


Particular  objects  of  several  sal  illation  ft.  319 

th£  church  of  the  Laodiceans.      That  ye  may  stand  perfect,  Hom. 
he  saith.     At   once  he   both    accuseth    them,    and   without  — — ^- 
offensiveness    gives  them    advice    and    counsel.     For   it  is 
possible  both  to  be  perfect,  and  withal  not  to  stand,  as  if 
one  were  to   know  all,  and  still  be  wavering;  it  is  possible 
also  not  to  be  perfect,  and  yet  to  stand,  as  if  one  were  to 
know  a  part,  and  stand  [not""]  firmly.     But  this  man  prayeth 
for  both :    That  ye  may  stand  perfect,  he  saith.     See  how 
again   he    has   reminded  them   of  what  he  said   about  the 
Angels,  and  about  life.     And  complete,  he  saith,  in  all  the 
will  of  God.     It  is  not  enough,  simply  to  do  His  will.     He 
that  \s  filled^,  suffereth  not  any  other  will  to  be  within  him,'  ^t-rxn- 
for  if  so,  he  is  not  wholly  filled ^     For  I  bear  him  witness,^"^"" 
he  saith,  that  he  hath  great  zeal.     Both  zeal,  and  great; 
both  are  intensitive.     As  he  saith  himself,  when  writing  to 
the  Corinthians,  For  I  am  jealous   over  you  with  a  godly  ^Cov. 
jealousy.  u,2. 

Ver.  14.  Luke,  the  beloved  physician,  greeteth  you.  This 
is  the  Evangelist.  It  is  not  to  lower  this  man  that  he  placeth 
him  after,  but  to  raise  the  other,  viz.  Epaphras.  It  is 
probable  that  there  were  others  called  by  this  name^.  And 
Demas.  After  saying,  Luke,  the  physician,  greeteth  you,  he 
added,  the  beloved.  And  no  small  praise  is  this,  but  even 
great  exceedingly,  to  be  beloved  of  Paul. 

Ver.  15.  Salute  the  brethren  which  are  in  Laodicea,  and 
Nymphas,  and  the  Church  which  is  in  his  house. 

See  how  he  cements,  and  knits  them  together  with  one 
another,  not  by  salutation  only,  but  also  by  interchanging 
his  Epistles.  Then  again  he  pays  a  compliment^  by  address- ^  ;t«e'?«- 
inghim  individually.  And  this  he  doth  not  without  a  reason, '^'" 
but  in  order  to  lead  the  others  also  to  emulate  his  zeal.  For 
it  is  not  a  small  thing  not  to  be  numbered  with  the  rest. 
Mark  further  how  he  shews  the  man  to  be  great,  seeing  his 
house  was  a  church. 

Ver.  ]  4.  And  when  this  Epistle  hath  been  read  among  you., 
cause  that  it  be  read  also  in  the  church  of  the  Laodiceans. 
I  suppose  there  are  some  of  the  things  therein  written,  which 

^  Hales  seems   right  in  expunging  r-TX*i^tf)o^r,rui,  '  fully  assured.' 
this    word;     otherwise    the    sense    is         ^  i.   e.  Luke.    Verbals,  mid  Demas, 

'  though  not.'  should  come  after  the  next  clause. 

'^  Ma.  in    Brit.   M.  «-«flrXfijiUT*/,  for 


320      Praise  of  Epaphrus.     Topics  of  encouragement. 

CoLos.  it  was  needful  that  those  also  should  hear.     And  they  would 
Id^di'have  the  greater  advantage  of  recognising  their   own  errors 
in  the  charges  brought  against  others. 

And  that  ye  likewise  read  the  Epistle/rom  Laodicea.  Some 
say  that  this  is  not  Paul's  to  them,  but  theirs  to  Paul,  for  he  said 
not  that  to  the  Laodiccans,  but  that  written /row  Laodicea. 

Ver.  17.  And  say  to  Arc/upptcs,  Take  heed  to  the  ministry 
which  thou  hast  received  in  the  Lord,  that  thou  fulfil  it. 
Wherefore  doth  he  not  write  to  him  }  Perha]is  he  needed  it 
not,  but  only  a  bare  reminding,  so  as  to  be  more  diligent. 

Ver.  18.  The  salutation  by  the  hand  of  me.  Paid.  This 
is  a  proof  of  their  sincerity  and  affection;  that  they  both 
looked  at  his  handwriting,  and  that  with  emotion.  B.e- 
memher  my  bonds.  Wonderful !  How  great  the  consolation ! 
For  this  is  enough  to  cheer  them  on  to  all  things,  and  make 
them  bear  themselves  more  nobly  in  their  trials ;  but  he 
made  them  not  only  the  braver,  but  also  the  more  nearly 
I  bWu-    interested.      Grace  be  with  you.     Amen. 


en, 


^'"^  It  is  great  praise,  and  gi-eater  than  all  the  rest,  his  saying 
of  Epaphras,  ivho  is  [one]  of  you,  a  servant  of  Christ.  And 
he  calleth  him  a  minister  for  them,  like  as  he  termeth  himself 
Col.  1,  also  a  minister  of  the  Church,  as  when  he  saith,  Whereof 
^^-  I  Paul  am  made  a  minister.  To  the  same  dignity  he  ad- 
ib.  1,  7.  vances  this  man  ;  and  above  he  calleth  him  z.  fellow -servant, 
and  here,  a  servant.  Who  is  of  you,  he  saith,  as  if  speaking  to 
a  mother,  and  saying,  '  who  is  of  thy  womb.'  But  this  praise 
might  have  gendered  envy;  therefore  he  commendeth  him 
not  from  these  things  only,  but  also  from  what  had  regard  to 
themselves ;  and  so  he  does  away  with  envy,  both  in  the 
former  place,  and  here.  Always,  he  saith,  striving  for  you, 
not  now  only,  whilst  with  us,  to  make  a  display  ;  nor  yet  only 
whilst  with  y6u,  to  make  a  display  before  you.  By  saying, 
striving,  he  hath  shewed  his  great  earnestness.  Then, 
that  he  might  not  seem  to  be  flattering  them,  he  added,  that 
he  hath  a  great  zeal  for  you,  and  for  them  that  are  in 
Laodicea,  and  them  in  Hierapolis.  And  the  words,  that  ye 
may  stand  'perfect,  are  not  words  of  flattery,  but  of  a  reverend 
Master.  Both  complete^  he  saith,  and  perfect.  The  one  he 
granted  them,  the  other  he  said  was  lacking.  And  he 
said  not,  '  that  ye  be  not  shaken,'  but,  that  ye  may  stand. 


Message  to  Archippus  binding  on  the  conveyers.       ;321 

Their  being  saluted,  however,  by  many,  is  refreshing  to  them,  Hom. 
seeing  that  not  only  their  friends  from   among  themselves, '- 


but  others  also,  remember  them. 

And  say  to  Archippus,  Take  heed  to  the  ministry  which  thou 
hast  receivedin  the  Lord.     His  chief  aim  is  to  subject  them  to 
him '  entirely.    For  they  could  no  more  have  complaint  against '  i-e.Ar- 
him  for  rebuking  them,  when  they  themselves  had  taken  it  all     ^^'^'" 
upon  them ;  for  it  is  not  reasonable  to  talk  to  the  disciples  about 
the  master.     But  to  stop  their  mouths,  he    writes   thus  to 
them ;   Say  to  Archippus,  he  saith,  Take  heed.     This  word  is 
every  where  used  to  alarm;  as  when  he  saith,  Take  heed  of  ^^"^^-'^i, 
dogs.     Take  heed  lest  any  man  spoil  you.     Take  heed  lest  Co\,  2 
by  any  means  this  liberty  of  yours  become  a  stumbling  block  ^• 
to  them  that  are  weak.     And  he  always  so  expresses  himself  9. 
when  he  would  terrify.      Take  heed,  he  saith,  to  the  ministry 
which  thou  hast  received  in  the  Lord,  that  thou  fulfil  it.     He 
doth  not  even  allow  him  the  power  of  choosing,  as  he  saith 
himself,  For  if  L  do  this  thing  icillingly,  L  have  a  reward ;  iCor.9, 
but  if  against  my  icill,    a   dispensation    of  the  Gospjel   is 
committed  unto  me.     That  thou  fulfil  it,  continually  using 
diligence.     Which  thou  hast  received  in  the  Lord.    Again,  the 
word  in  means  by,  the  Lord.     He  gave  it  thee,  not  we.     He 
subjects  them  also  to  him^,  by  shewing  that  they  had  been^i-e.Ar- 
committed  to  his  hands  by  God,  ^'  ^vws. 

Remember  my  bonds.  Grace  be  with  you.  Amen.  He 
hath  released  their  terror.  For  although  their  master  be  in 
bonds,  yet  grace  releaseth  him.  This  too  is  of  grace,  the 
granting  him  to  be  put  in  bonds.  For  hear  Luke  saying, 
The  Apostles  returned  from  the  presence  of  the  council,  Acts  5, 
rejoicing  that  they  icere  counted  worthy  to  suffer  shame  for 
His  Na?ne.  For  both  to  suffer  shame,  and  to  be  put  in 
bonds,  is  indeed  to  be  counted  worthy.  For,  if  he  that  hath 
one  whom  he  loveth,  deemeth  it  gain  to  suffer  aught  for  his 
sake,  much  rather  then  is  it  so  to  suffer  for  Christ.  KepinejyjQP^^ 
we  not  then  at  our  tribulations  for  Christ's  sake,  but  remember 
we  also  Paul's  bonds,  and  be  this  our  exhortation.  For 
instance;  dost  thou  exhort  any  to  give  to  the  poor  for 
Christ's  sake  ^  Remind  them  of  Paul's  bonds,  and  bemoan 
thy  misery  and  theirs,  seeing  that  he  indeed  gave  up  even 
his  body  to  bonds  for  His  sake,  but  thou  wilt  not  give  a  portion 

Y 


3Q-2  Bo7hIs  o/  Si.  Paul  a  lesson  /or  all  slates. 

(Jor.os.  even  of  thy  food.    Art  lliou  lifted  up  because  of  thy  ^ood  deeds  ? 

4    20.  ' 

— ^ — ^Remember  Paul's  bonds;  and  that  thou  hast  suffered  nought 
of  that  kind,  and  thou  wilt  be  lifted  u])  no  more.  Covetest 
thou  what  is  thy  neighbour's  ?  Remember  Paul's  bonds,  and 
thou  wilt  see  how  unreasonable  it  is,  that  whilst  he  was  in 
>  al.  in  perils,  thou  shouldest  be  in  delights '.  Again,  is  thine  heart 
ings.  set  upon  self-indulgence  ?  Picture  to  thy  mind  Paul's  prison- 
house;  thou  art  his  disciple,  thou  art  his  fellow-soldier.  How 
is  it  reasonable,  that  thy  fellow-soldier  should  be  in  bonds, 
and  thou  in  luxury?    Art  thou  in  affliction?     Deemest  thou 

l^^-       thou  art  forsaken  ?    Hear  Paul's  words*;  and  thou  wilt  see, 
bonds.  ...  . 

that   to    be   in    affliction    is   no   proof    of    being   forsaken. 

Wouldest  thou  wear  silken  robes?    Remember  Paul's  bonds; 

and  these  things  will  ajipear  to  thee  more  worthless  than 

filth -bespattered  rags.    Wouldest  thou  array  thee  with  golden 

trinkets  ?    Picture  to  thy  mind  Paul's  bonds,  and  these  things 

will    seem    to    thee    no    better     than    a    withered    bulrush. 

Wouldest   thou   tire   thine   hair,  and    be   beautiful  to   see  ? 

Think  of  Paul's  squalidness  within  that  prison-house,  and 

thou  wilt  burn  for  that  beauty,  and  deem  this  the  extreme 

of  ugliness,  and  wilt  groan  bitterly  through  longing  for  those 

bonds.     Wouldest  thou  daub  thee  with  pastes  and  pigments, 

Acts  20,  and  such  like  things?  Think  of  his  tears:  a  three-years  space, 
night  and  day,  he  ceased  not  to  weep.  With  this  adorning 
deck  thy  cheek  ;  these  tears  do  make  it  bright.  I  say  not, 
that  thou  weep  for  others,  (I  wish  indeed  it  could  be  even 
so,  but  this  is  too  high  for  thee,)  but  for  thine  own  sins.  1 
advise  thee  this  to  do.  Hast  thou  ordered  thy  slave  to  be 
put  in  bonds,  angry,  and  exasperated  ?  Remember  Paul's 
bonds,  and  thou  wilt  straightway  stay  thine  anger;  remember 
that  we  are  of  the  bound,  not  the  binders,  of  the  bruised  in 

*i,txv-  heart,  not  the  bruisers.  Hast  thou  lost  selfcontroP,  and 
shouted  loud  in  laughter?  Think  of  his  lamentations,  and 
thou  wilt  groan;  such  tears  will  shew  thee  brighter  far. 
Seest  thou  any  rioting  and  dancing  ?  Remember  his  tears. 
What  fountain  has  gushed  forth  so  great  streams  as  those 

Acts 20,  eyes  did  tears?  Remember  my  lears,  he  saith,  as  here  bonds. 
And  with  reason  he  spoke  thus  to  them,  when  he  sent  for 
them  from  Ephesus  to  Miletus.  For  he  was  then  speaking 
to  teachers.    He  demands  of  those  therefore,  that  they  should 


Spiritual  beauty  far  (tbore  natural.  323 

gather  [others]  together  %  also,  but  of  these  that  they  should  Hom. 
only  encounter  dangers. 

What  fountain  u  ill  thou  compare  to  these  tears  ?    That  in     (3) 
Paradise,  which  watereth   the  whole  earth  ?    But  thou  wilt 
have  mentioned  nothing  like  it.  For  this  fount  of  tears  watered 
souls,  not  earth.     If  one  were  to  shew  us  Paul  bathed  in 
tears,  and  groaning,  would  not  this  be  better  far  to  see,  than 
countless  choirs  gaily  crowned .''    I  am  not  now  speaking  of 
you  ;  but,  if  one,  having  pulled  away  from  the  theatre  and 
the   stage   some  wanton   fellow,  burning  and   drunken  with 
carnal  love,  were  to  shew  him  a  young  virgin  in  the  very 
flower  of  her  age,   surpassing   her    fellows,   both    in    other 
respects,  and  in  her  face  more  than  the  rest  of  her  person, 
having  an   eye,  tender  and   soft,  that  gently  ^  resteth,   and 
gently  rolleth,  moist,  mild,  calmly  smiling,  and  arrayed  in 
much  modesty  and  much   grace,   fringed  with   dark  lashes 
both  under  and  over,  having  an  eyeball,  so  to  speak,  alive,  a 
forehead  radiant;  underneath,  again,  a  cheek  shaded  to  exact 
redness,  lying  smooth  as  marble,  and  even ;    and  then  any 
one  should  shew  me  Paul  weeping ;  leaving  that  maiden,  I 
would  have  eagerly  sprung  away  to  the  sight  of  him;    for 
from  his  eyes  there  beamed  spiritual  beauty.     For  that  other 
transporteth  the  souls  of  youths,  it  scorcheth  and  inflameth 
them ;    but  this,  on  the  contrary,  subdueth  them.     Whoso 
gazeth  upon  his  eyes,  tliereby  maketh  that  of  his  soul  more 
beauteous,  he  curbeth  his  belly ;  he  filleth  himself  with  the 
love  of  wisdom,  with  much  sympathy  :  this'  is  able  to  soften  '  2  Mss. 
even  a  soul  of  adamant.     With  these  tears  the  Church  is*^""*" 
watered,  with  these  souls  are  planted ;  yea,  though  there  be 
fire  sensible  and  substantial,  yet  can  these  tears  quench  it; 
these  tears  quench  the  fiery  darts  of  the  wicked  one. 

Remember  we  then  these  tears  of  his,  and  we  shall  laugh 
to  scorn  all  present   things.     These   tears  did  Christ   pro- 
nounce blessed,  saying,  Blesned  are  they  that  mourn,  and  Matt.  5, 
blessed  are  they  that  iveep,for  they  shall  laugh.     Such  tears  t'  %    « 
did  Isaiah  too,  and  Jeremiah  w^eep  ;    and  the   former  said,  21. 

Leave  me  alone,  I  will  weep  bitterly:   and  the  latter,  J^/<o  Is.22,4, 

LXX. 
Jer.9,1. 

e    guvayu».    The  Translator  suggests     read  fuvaXyuv,  '  to  sympathise.' 
that  this  may  mean,  '  as  he  had  done,         ^  ri^ifia,  which  some  copies  omit, 
by  warning  with  tears.'     Hales  would 

Y  2 


324 


Weepivg  for  others'  sins  better  than  seeing  Christ. 


C01.0S.  will  give  my  head  water,  and  mine  eyes  fountains  of  tears? 

— '- — '—  as  thoupjh  tlic  natural  fount  were  not  enough. 

Nothing  is  sweeter  tlian  these  tears  ;  sweeter  are  they  than 
any  laughter.  They  that  mourn,  know  how  gi'eat  consola- 
tion it  possosseth.  Let  us  not  think  this  a  thing  to  be 
deprecated,  but  one  to  be  even  exceedingly  prayed  for; 
not  that  others  may  sin,  but  that,  when  they  sin,  we  may  be 
heart-broken  for  them.  Remember  we  these  tears,  these 
bonds.  Surely  too  upon  those  bonds  tears  descended ;  but 
[it  was  that  8]  the  death  of  the  perishing,  of  those  that  had 
bound  him  in  them,  suffered  him  not  to  taste  the  pleasure  of 
the  bonds.  For,  for  their  sake  he  grieved,  being  His  disciple 
that  bewept  the  priests  of  the  Jews;  not  because  they  were 
going  to  crucify  Him,  but  because  they  were  themselves 
perishing.  And  He  doeth  not  this  Himself  alone,  but  He 
Luke23,tlius  exhorteth  others  also,  saying.  Daughters  of  Jerusalem, 
weep  not  for  Me.  These  eyes  saw  Paradise,  saw  the  third 
heaven :  but  I  count  not  them  so  blessed  because  of  this 
sight,  as  because  of  those  tears,  by  the  which  they  saw 
Christ.  Blessed,  indeed,  was  that  sight,  for  he  himself  even 
•*-8^»i;.i- glories  in  it',  saying,  Have  I  not  seen  Jesus  Christ  our 
\"qq^     Lord  ?  but  more  blessed  so  to  weep. 

9,  1.  In  that  sight  many  have  been  partakers,  and  those  who 

John     have  not  so  been,  Christ  again  calls  blessed,  saying,  Blessed 

20,  29.  ^j.g,  ^j^^y  fj^^i  have  not  seen,  and  yet  ham  believed;  but  unto 

Phil.  1,  this  not  many  have  attained.     For  if  to  stay  here  for  Christ's 

^^'  ^'^*  sake  were  more  needful  than  to  depart  to  Him,  on  account 

of  the  salvation  of  others;  surely  then  to  groan  for  others' 

sakes,  is  more  needful  even  than  to  see  Him.      For  if  for 

His  sake  to  be  in  hell  ^,  is  rather  to  be  desired,  than  to  be 

with  Him  ;  and  to  be  separated  from  Him  for  His  sake  more 

to  be  desired  than  to  be  with  Him,  (for  this  is  what  he  said, 

Jlom.  9,  T^w  /  could  wish  that  myself  were  accursed  from  Christ,) 

Acts 20  ™^^*^li  more  is  weeping  for  His  sake.      /  ceased  not,  he  saith, 

3i.        to  nam  every  one  with  tears.     Wlierefore  .?    Not  fearing  the 

dangers;  no;   but  as  if  one  sitting  by  a  sick  man's  side,  and 

not  knowing  what  would  be  the  end,  should  weep  for  affec- 

g  These  words  seem  to  supply    the     where  he  says    the    wish  was  '  to    he 
meaning.  separated  from  His  presence,  not  from 

''  See  St.  Chrysostom  on  Rom.  ix.  3.     His  love.' 


Tears  thought  ill  of  because  misapplied.  325 

tion,  fearinop  lest  he  should  lose  his  life:  so  too  did  he;  when   How. 

.               XIT. 
he    saw  any  that   were  diseased,  and  could  not  prevail  by — 

rebuke'    he  thenceforward  wept.      So  did  Christ  also,  that'^*""^^- 
haply  they  might  reverence  His  teais  :  thus ;  one  sinned.  He 
rebuked  him ;  the  rebuked  spat  upon  Him,  and  sprang  aloof; 
He  wept,  that  haply  He  might  win  him  even  so. 

Remember   we    these   tears:    thus   let   us   bring   up    our     (4) 
daughtei's,  thus  our  sons;    weeping  when  we  see  them  in 
evU.     As  many  women  as  wish  to  be  loved,  let  them  remem- 
ber Paul's  tears,  and  groan :  as  many  of  you  as  are  counted 
blest,  as  many  as  are  in  bridal  chambers,  as  many  as  are  in 
pleasure,  remember  these ;  as  many  as  are  in  mourning,  ex- 
change tears  for  tears.     He  mourned  not  for  the  dead;  but  for 
those  that  were  perishing  whilst  alive.     Shall  I  tell  of  other 
tears  ?    Timothy  also  wept ;  for  he  was  this  man's  disciple  ; 
wherefore  also  when  writing  to  him  he  said.  Being  mindful'^  Tim. 
of  thy  tears,  that  I  may  he  filled  with  joy.     Many  weep  ' 
even  from  pleasure.     So  it  is  a  thing  that  resulteth  from  plea- 
sure, and  pleasure  of  the  utmost  intensity.     So  far  are  the 
tears  which  proceed  from  such  sorrow  from  being  painfiil:  yea, 
they  are  even  better  far  than  those  which  come  of  worldly 
pleasure.     Hear  the  Prophet  saying,  J7ie  Lord  hath  heardFs.6,8. 
the  voice  of  my  weeping.     For  where  are  tears  not  useful.''   in 
prayers  ?  in  admonitions  ?     But  we  get  them  an  ill  name,  by 
using  them  not  to  what  they  are  given  us  for.    When  we  entreat 
a  sinning  brother,  we  ought  to  weep,  beating  our  breasts  and 
groaning;  when  we  exhort  any  one,  and  he  giveth  us  no  heed, 
but  goeth  on  perishing,  we  ought  to  weep.     These  are  the 
tears  of  heavenly  wisdom.     When  however  one  is  in  poverty 
or  bodily  disease,  or  dead,  not  so;  for  these  are  not  things 
worthy  of  tears. 

As  then  w^e  gain  an  ill  name  for  laughter  also,  when  we 
use  it  out  of  season ;  so  too  do  we  for  tears,  by  having  re- 
course^ to  them  unseasonably.     For  the  virtue  ^  of  each  thing  •-'  ^jra- 
then  discovers  itself  when  it  is  brought  to  its  own  fitting  ^"2''^"' 
work  *,  but  when  to  one  that  is  alien  to  it,  it  doth  no  longer  &o.^i\irn. 
For  instance,  wine  is  given  for  cheerfulness,  not  drunkenness,  ^  ^^^'"' 
bread  for  nourishment,  sexual  intercourse  for  the  procreation 
of  children.     As  then  these  things  from  being  abused  have 
gained  an  ill  report,  so  also  have  tears.     Be  there  a  law  laid 


S26  Unseemly  exhibitions  at  uedding-f easts. 

Coi.ns.  down,  that  they  be  used  in  prayers  and  exhortations  only, 
— '- — '-  and  see  how  desirable  a  thing  they  will  become.  Nothing 
doth  so  wipe  out  sins,  as  tears.  Tears  shew  even  this  bodily 
countenance  beautiful ;  for  they  win  the  spectator  to  pity, 
they  make  it  respected  in  our  eyes.  Nothing  is  sweeter  than 
tearfiil  eyes.  For  this  is  the  noblest  member  we  have,  and 
the  most  beautiful,  and  the  soul's  own.  And  therefore  we 
are  so  bowed  therewith,  as  though  we  saw  the  soul  itself 
lamenting. 

I  have  not  spoken  to  you  without  a  reason  ;  but  in  order 
that  ye  may  cease  your  attendance  at  weddings,  at  dancings, 
^  x»i<>'f- 3it   satanical  performances \     For  see   what   the  devil  hath 
invented.     Since  nature  itself  hath  withheld  women  fi'ora  the 
•-affiftvuv  stage,  and  the  disgraceful-  things    enacted   there,  he  hath 
introduced  into  the  women's  chamber  the  furniture  of  the 
theatre,  I  mean,  wantons  and  harlots.     This  pestilence  the 
custom  of  marriages  hath  introduced,  or  rather,  not  of  mar- 
riage, God  forbid!  but  of  our  own  silliness.     What  is  it  thou 
doest,  O  man  ?     Thou  marriest  a  wife  for  chastity,  and  pro- 
creation of  children ;   what  then  mean  these  harlots  ?    That 
(•jp^i-    ti^gj.^  j-j^g^y  |jg^  ^y^Q  answcrcth,  greater  gladness^.     And  yet 
^a^j.^J», is  not  this  rather  madness*?    Thou  insul test  thy  bride,  thou 
thev  are"^*^"^^^*^*^^  the  women  that  are  invited.     For  if  they  are^  de- 
aippos-  licjhted  with  such  proceedings,  the  thing  is  an  insult.     If  to 

ed  to  be.     °    ,       ,  .        .      n  f  ^  f  1  1 

see  harlots  actnig  indecorously  conierretn  any  honour,  where- 
fore dost  thou  not  drag  thy  bride  thither,  that  she  too  may 
see  it  ?  It  is  quite  indecent  and  disgraceful  to  introduce  into 
one's  house  lewd  fellows  and  dancers,  and  all  that  satanic 
pomp. 

Remember,  he  saith,  tny  bonds.  Marriage  is  a  bond,  a  bond 
ordained  of  God,  a  harlot  is  a  severing  and  a  dissolving.  It 
is  permitted  you  to  embellish  marriage  with  other  things,  such 
as  full  tables,  and  apparel.  I  do  not  cut  off  these  things, 
lest  I  should  seem  to  be  clownish  to  an  extreme;  and  yet 
Gen.  24,  Rebecca  was  content  with  her  veil*  only ;  still  1  do  not  cut  them 

()5.  . 

^' fit^i-     oil'.     It  is  permitted  you  to  embellish  and  set  off  marriage 
r^^I!!'.„„,  with  apparel,  with  the  presence  of  reverend  men  and  reverend 

summer  i  i  '  r 

robe.'      women.     Why  introduccst thou  those  mockeries'?  why  those 
monsters?      Tell    us  what  it   is    thou  hearest    from    them? 

'  «(T/;^af^aTfli,  subjects  of  rejoicing  for  the  enemy. 


Virgins  may  attend  weddings,  but  quietly.  327 

What?  dost  thou  blush  to  tell?     Dost  thou  blush,  and  vet  Hom. 

XII 
force  them  to  do  it?     If  it  is  honourable,  wherefore  dost  thou - 


not  do  it  thyself  as  well?  but  if  disgraceful,  wherefore  dost 
thou  compel  another  ?  Every  thing  should  be  full  of  chaste- 
ness,  of  gravity,  of  orderliness ;  but  now  I  see  the  reverse, 
people  frisking  like  camels  and  mules.  For  the  virgin,  her 
chamber''  is  the  only  befitting  place.  '  But.'  saith  one, '  she  is 
poor.'  Because  she  is  poor,  she  ought  to  be  modest  also;  let 
her  have  her  character'  in  the  place  of  a  fortune.  Has  she'  r^iirtv 
no  dowry  to  give  with  herself?  Then  why  dost  thou  make 
her  otherwise  contemptible '  through  her  life  and  manners  ? 
I  praise  the  custom,  that  virgins  attend  to  do  honour  to  their 
fellow ;  that  matrons  attend  to  do  honour  to  her  who  is  made 
one  of  their  order.  Rightly  hath  this  been  ordered.  For 
these  are  two  companies,  one  of  virgins,  the  other  of  the 
married  ;  the  one  are  giving  her  up,  the  other  receiving  her. 
The  bride  is  between  them,  neither  virgin,  nor  wife,  for  she 
is  coming  forth  from  those,  and  entering  into  the  fellowship 
of  these.  But  those  harlots,  what  mean  they?  They  ought  to 
hide  their  faces  when  marriage  is  celebrated ;  they  ought  to 
be  dug  into  the  earth,  (for  harlotry  is  the  corruption  of 
marriage,)  but  we  introduce  them  at  our  mamages.  And, 
when  ye  are  engaged  in  any  work,  ye  count  it  ill-omened  to 
speak  even  a  syllable  of  what  is  adverse  to  it ;  for  instance, 
when  thou  sowest,  when  thou  drawest  off  the  wine  from  thy 
vats,  thou  wouldest  not,  even  if  asked,  utter  a  syllable  about 
vinegar";  but  here,  where  the  object  is  chasteness, introduce 
ye  the  vinegar?  for  such  is  an  harlot.  When  ye  are  preparing 
sweet  ointment,  ye  suffer  nought  ill-scented  to  be  near.  Mar- 
riage is  a  sweet  ointment.  Why  then  introducest  thou  the 
foul  stench  of  the  dunghill^  into  the  preparation  of  thy  oint-- ^»e/3a- 
ment?  What  sayest  thou?  Shall  a  virgin  dance,  and  yet^*** 
feel  no  shame  before  her  fellow  ?  For  she  ought  to  have  more 
gravity  than  the  other ;  she  hath  at  least  come  forth  from  the 
[nurse's]  arm',  and  not  from  the  palajstra.  For  a  virgin  ought  ^  «f  ay- 
not  to  appear  publicly  *  at  all  at  a  marriage.  Hl/Za- 

''    (!/.Xafio(,   which   is    used  for    any  al.  aa!  «i'v»»  ^ttl»  Ixu  tx  o^Imt  cnu-ainvra 

retired  chamber.  a.'rox^iyus,  '  and  in  that  case  thou  keep- 

'    Some  copies    add,  (let  her    gain  est  the  very  names  of  vinegar  away 

respect  through).  from  thy  wines.' 


3*28     Virgin  modesly.     Mijatcrij  of  the  Marriage  Union. 

CoLos.  Seest  thou  not  how  in  kings'  houses,  the  honoured  arc 
'  within,  about  the  king,  the  nnhonoured  without  ?  Do  thou 
'  too  be  within  about  the  bride.  But  remain  in  the  house  in 
chasteness,  expose  not  thy  virginity.  Either  company  is 
standing  by,  the  one  to  shew  of  what  sort  she  is  whom  they 
are  giving  uf),  tlie  other  in  order  that  they  may  guard  her. 
Why  disgracest  thou  the  virgin  estate  ?  For  if  thou  art  such 
as  this,  the  same  will  the  bridegroom  suspect  her  to  be.  If 
thou  wishest  to  liave  men  in  love  with  thee,  this  is  the  part 
of  saleswomen,  green-grocers,  and  handicrafts-people.  Is  not 
this  a  shame  ?  To  act  unseemly  is  a  shame  even  though  it 
be  a  king's  daughter".  For  doth  her  poverty  stand  in  the 
way  ?  or  her  course  of  life  ?    Even  if  a  virgin  be  a  slave,  let 

Gal.  3,  her  abide  in  modesty.     For  in  Christ  Jesus  there  is  neither 

28 

bond  nor  free. 

What.''  is  marriage  a  theatre  }  It  is  a  mystery  and  a  type 
of  a  mighty  thing;  and  even  if  thou  reverence  not  it,  reverence 
that  whose  type  it  is.  This,  saith  he,  is  a  great  mystery,  but 
I  speak  concerning  Christ  and  the  Church.  It  is  a  type  of 
the  Church,  and  of  Christ,  and  dost  thou  introduce  harlots  at 
it  ?  If  then,  saith  one,  neither  virgins  dance,  nor  the  married, 
who  is  to  dance  ?  No  one,  for  what  need  is  there  of 
dancing?  In  the  Grecian  mysteries  there  are  dancings,  but 
in  ours,  silence  and  decency,  modesty,  and  bashfulness.  A 
great  mystery  is  being  celebrated :  forth  with  the  harlots ! 
forth  with  the  profane  !  How  is  it  a  mystery  ?  They  come 
together,  and  the  two  make  one.  Wherefore  is  it  that  at  his 
entrance  indeed,  there  is  no  dancing,  no  cymbals,  but  great 
silence,  great  stillness;  but  when  they  come  together,  making 
not  a  lifeless  image,  nor  yet  the  image  of  any  thing  upon 
earth,  but  of  God  Himself,  thou  introducest  so  great  an 
uproar,  and  disturbest  those  that  are  there",  and  puttest  the 
soul  to  shame,  and  confoundest  it  ?  They  come,  about  to 
be  made  one  body.  See  again  a  mystery  of  love !  If  the 
two  become  not  one,  so  long  as  they  continue  two,  they  make 
not  many,  but  when  they  are  come  into  oneness,  they  then 
make  many.  What  do  we  learn  from  this  ?  That  great  is 
the  power  of  union.     The  wise  counsel  of  God  at  the  begin- 

"  i.  e.  at  whose  weJcling  it  is  done.       [that  image.]'     Downes  proposes   <ru»- 
'  Tout  o»Ta(.  Possibly  '  those  that  are     itrai  with  some  probability. 


Husband  and  Wife  really  but  one  Man.  329 

ning  divided  the  one  into  two;  and  being  desirous  of  shewing  Hom. 
that  even  after  division  it  remaineth  still  one.  He  suffered  not - 


that  the  one  should  be  of  itself  enough  for  procreation.  For 
he  is  not  one  who  is  not  yet  [united  ^,]  but  the  half  of  one ; 
and  it  is  evident  from  this,  that  he  begetteth  no  offspring,  as 
was  the  case  also  beforetime'',  Seest  thou  the  mystery  of 
marriage?  He  made  of  one,  one"^;  and  again,  having  made 
these  two,  one,  He  so  maketh  one,  so  that  now  also  man  is 
produced  of  one.  For  man  and  wife  are  not  two  men,  but 
one  Man.  And  this  may  be  confirmed  from  many  sources;  for 
instance,  from  James ',  from  Mary  the  Mother  of  Christ,  from 
the  words.  He  made  them  male  and  female.  If  he  be  the^en.  i, 
head,  and  she  the  body,  how  are  they  two  ?  Therefore  the 
one  holdeth  the  rank  of  a  disciple,  the  other  of  a  master,  the 
one  of  a  ruler,  the  other  of  a  subject.  Moreover,  from  the 
very  fashioning  of  her  body,  one  may  see  that  they  are  one, 
for  she  was  made  from  his  side,  and  they  are,  as  it  were,  two 
halves. 

For  this  cause  He  also  calleth  her  a  help,  to  shew  that  Gen.  2, 
they  are  one ;  for  this  cause  He  setteth  their  cohabitation  \^'  ^^ 
before  both  father  and  mother,  to  shew  that  they  are  one. 
And  in  like  manner  a  father  rejoiceth  both  when  son  and 
daughter  marry,  as  though  the  body  were  hastening  to  join 
a  member  of  its  own  ;  and  though  so  great  a  charge  and 
expenditure  of  money  is  incurred,  still  he  cannot  bear 
with  indifference  to  see  her'  unmarried.  For  as  though  her 
own  flesh  itself  were  severed  from  her",  each  one  separately 
is  imperfect  for  the  procreation  of  children,  each  one  is 
imperfect  as  regards  the  constitution  of  this  present  life. 
Wherefore  also  the  Prophet  saith,  the  residue  of  thy  spirit.  Mai.  2, 

15. 
LXX. 

P  oevli^u.  The  word  (iiiiuf^ites,  which  •    The    word    is    declined,    and    so 

Ed.  Far.  would  supply,  may  be  under-  would  not  mean  Jacob.     One  Ms.  has 

stood.  Joseph,    which   is    no   plainer.       One 

'1  KaSa-Ti^  Ku)  v^in^a*.  Downes  and  would  expect  a  solution  from  the  end 
others  give  up  this  passage  as  corrupt,  of  Hom.  v.  but  none  seems  to  occur 
The  Translator  suggests,  '  as  was  the  there,  unhss  Jacob's  birth  after  Re- 
case  with  Adam  before  Eve  was  becca's  long  barrenness  be  deemed 
formed.'     There    is   still   a   difficulty,  sufficient. 

though  this  has  a  meaning,  in  that  God  ^  implied  in  auT«  below.    The  word 

withheld  the  power  then  from  the  undi-  is  of  common  gender, 

vided  Man,  as  he   does  now  from  the  "  «kt^,  the  Translator  suggests awr^f, 

not  yet  reunited.  '  as  though  the  flesh  itself  was  severed 

•■  i.  e.  '  one  other.'    Savile  needlessly  away.'     This  lessens  the  difficulty,  but 

conjectures  '  two.'  is  against  all  copies. 


830  Marriage- Union  really  a  pure  thing. 

Coi.os.  And  how  become  they  one  flesh  ?    As  if  thou  shouldest  take 

— ! — '--  away  the  purest  part  of  gold,  and  mingle  it  with  other  gold; 

so  in  truth  here  also  the  woman  receiving  the  richest  part 

fused  by  pleasure,  nourisheth  it  and  cherisheth  it,  and  withal 

contributing  her  own  share,  restorelh  it  back  a  Man.     And 

tlie  child  is  a  sort  of  bridge,  so  that  the  three  become  one 

flesh,  the  child  connecting,  on  either  side,  each  to  other.     For 

like  as  two  cities,  which  a  river  divides  throughout,  become 

one,  if  a  bridge  connect  them  on  both  sides,  so  is  it  in  this 

case;  and  yet  more,  for  the  very  bridge  in  this  case  is  formed 

'ryXa    of  the  substance  of  each.     And  by  this  argument'  they  are 

yv'^""^fQx\c,  as  the  body  and  the  head  are  one  body";  for  they  are 

divided  by  the  neck ;  but  not  divided  more  than  connected, 

for  it,  lying  between   them,  brings  together  each  with  the 

other;  and  it  is  the  same  as  if  a  chorus  that  had  been  severed 

should,  by  taking  one  part  of  itself  from  this  quarter,  and  the 

other  again  from  the  right,  make  one;  or  as  these  when  come 

into  close  rank,  and  extending  hands,  become  one;    for  the 

hands  extended  admit  not  of  their  being  two.     Therefore 

to  wit  He  said  with  accuracy  of  expression,  not  '  they  shall 

-  us  oa^-\iQ  one  flesh,'  but  unto  one  Jiesh'^,  namely,  that  of  the   child 

Gen."2   wherein   they  are  connected    together.     What  then?    when 

^5-        there  is  no  child,  will  they  not  be  still  two  then }     Nay,  it  is 

plain  [they  will  not],  for  their  coming  together  hath  this  effect, 

diff"using  and  commingling  the  bodies  of  both.     And  as  one 

who  hath  cast  ointment  into  oil,  hath  made  the  whole  one; 

so  in  truth  is  it  also  here. 

(6)         I  know  that  many  are  ashamed  at  what  is  said,  and  the  cause 

of  this  is  your  own  lasciviousness,  and  unchasteness.    The  fact 

of  marriages  being  thus  performed,  thus  depraved,  hath  gained 

Heb.13,  the  thing  an  ill  repute  :  for  marricuje  is  honourable,  and  the 

bed  undejiled.    Why  art  thou  ashamed  of  the  honourable,  why 

blushest  thou  at  the  undefiled  ?     This  is  for  heretics'',  this  is 

for  such  as  introduce  harlots  thither.     For  this  cause  I  am 

desirous  of  having  it  thoroughly  purified,  so  as  to  bring  it  back 

again  to  its  proper  nobleness,  so  as  to  stop  the  mouths  of  the 


•  al.  *  They  are  one  as  all  the  mem-  are  not  divided,  &c.' 

hers  of  the   body,  jointpd  together   to  y  On  1  Tim.iv.  3.  Tr.  p.93.  he  men- 

the    head,   bi'come    one   body,    though  tions  the  Maniehees,  Marcionites,  and 

divided   bv   (l:r    neck.      F^nt  here    Ihev  Encratiten. 


The  Church  the  Bride  of  Christ,  and  of  His  flesh.     331 

heretics.     The  Rift  of  God  is  insulted,  the  root  of  our  ^ene-   Hom. 

•  XII 

ration;    for  about  that  root  there  is  much  dung  and   filth. 


This  then  let  us  cleanse  away  by  our  discourse.  Endure 
then  a  little  while,  for  he  that  holdeth  filth  must  endure  the 
stench.  I  wish  to  shew  you  that  ye  ought  not  to  be  ashamed 
at  these  things,  but  at  those  which  ye  do;  but  thou,  passing 
by  all  shame  at  those,  art  ashamed  at  these;  surely  then  thou 
condemnest  God  Who  hath  thus  decreed. 

Shall  I  tell  how  marriage  is  also  a  mystery  of  the  Church? 
Christ  came  unto  the  Church,  and  was  made  of  her,  and 
conversed  with  her  by  a  spiritual  intercourse ',ybr,  saith  one,  Vt/vsuir/a 
I  have  es}wused  you  to  one  husband,  a  chaste  viryin.     And^j  2? 
that  we  are  of  Him,  hear  how  he  saith,  we  all  are  of  His 
members,  and  of  His  flesh.      Thinking  then  on   all  these  Eph.  6, 
things,  let  us  not   cast    shame   upon    so    great    a   mystery. 
Marriage  is  a  type  of  the  presence  of  Christ,  and  art  thou 
drunken  at  it?     Tell  me;  if  thou  sawcst  an  image   of  the 
king,  wouldest  thou  dishonour  it  ?    By  no  means. 

Now  the  practices  at  marriages  seem  to  be  matters  of 
indifference,  but  they  are  the  causes  of  great  mischiefs.  All 
is  full  of  lawlessness.  Filthiness,  and  foolish  talking,  awe/ Eph.  5, 
jesting,  let  it  not  proceed,  ?,aA\h  he,  out  of  your  mouth.  Now  '  '  "* 
all  these  things  are  filthiness,  foolish  talking,  and  jesting; 
and  not  these  simply,  but  with  aggravation,  for  the  thing  has 
become  an  art,  and  there  are  great  praises  for  those  that 
pursue  it.  Sins  have  become  an  art !  We  pursue  them  not 
in  any  chance  way,  but  with  earnestness,  with  science,  and 
thenceforth  the  devil  takes  the  command  of  his  own  array. 
For  where  drunkenness  is,  there  is  unchasteness :  where 
filthy  talking,  there  the  devil  is  at  hand  bringing  in  his  own 
contributions;  with  such  an  entertainment,  tell  me,  dost 
thou  celebrate  the  mystery  of  Christ  ?  and  invitest  thou  the 
devil  ? 

I  dare  say  you  consider  me  offensive.     For  this  too  is  a 
property  of  extreme  pervertedness,  that  even  one  that  re- 
buketli  you^  incurs  your   ridicule    as    one    that   is    austere. 
Hear  ye  not  Paul,  saying.  Whatsoever  ye  do,  whether  ye  eat\  Cor. 
or  drink  or  ivhatsoever  ye  do,  do  all  to  the  glory  of  God?  ^^^^^' 
But  ye    do  all    to  ill  repoit  and  dishonour.     Hear  ye  not 

^  Some  add,  '  instead  of  what  he  ought  to  receive.' 


332     Christ  and  His  Angels  present  at  godly  Marriages. 

CoLos.  the  Prophet,  saying,  Serve  the  Lord  with  fear,  and  rejoice 
Ai}^unto  Him  with  trembling?     But  ye  are  wholly  without  re- 
IL,"    '    straint'.     Is  it  not  possible  both  to  enjoy  pleasure,  and  to  do 
so  with  safety  ?    Art  thou  desirous  of  hearing  beautiful  songs? 
Best  of  all  indeed,  thou  oughtest  not ;  nevertheless,  I   con- 
descend if  thou  wilt  have  it  so :  do  not  hear  those  Satanic 
ones,  but  spiritual.     Art  thou  desirous  of  seeing  choirs  of 
1  ;^;#jiw- dancers'?    Behold   the   choir   of  Angels.     And   how   is   it 
»»T«»      possible,  saith  one,  to  see  them?     If  thou  drive  away   all 
these,  even  Christ  will  come  to  such  a  marriage,  and  Christ 
being  present,  the  choir  of  Angels  is  present  also.    If  thou  wilt, 
John  2.  He  will  even  now  work  miracles,  as  He  did  then ;  He  will 
make  even  now  the  water,  wine;  and  what  is  more  wonderful, 
much,  He  will  convert  this  unstable  and  dissolving  pleasure, 
this  cold  desire,  and  change  it  into  spiritual.     This  is  to 
make  of  water,  wine.     Where  pipers  are,  no  where  there  is 
Christ ;  but  even  if  He  should  have  entered,  He  first  casts 
those  forth  ""j  and  then  He  works  His  wonders.     What  can 
be  more  disagreeable  than  this  Satanic  pomp  ?  where  every 
?a.aj^g»i- thing  is  inarticulate*,  every  thing  without  significancy  ;  and 
tix^t^**  if  there  be  any  thing  articulate,  again  all  is  shameful,  all  is 
noisome. 
(7)        Nothing  is  more  pleasurable  than  virtue,  nothing  sweeter 
than  orderliness,  nothing  more  amiable  than  gravity.      Let 
any  celebrate  such  a  marriage  as  I  speak  of;  and  he  shall 
find  the  pleasui'e ;  but  what  sort  of  marriages  these  are,  take 
heed.     First  seek  a  husband  for  the  virgin,  who  will  be  truly 
a  husband,  and  a  protector;  as  though  thou  wert  intending 
to  place  a  head  upon  a  body ;  as  though  about  to  give  not 
a  slave,  but  a  daughter  into  his  hands.     Seek  not  money,  nor 
splendour  of  family,   nor   greatness  of  country;    all    these 
things  are  superfluous ;    but   piety  of  soul,  gentleness,  the 
•■'riJ.ir»  true  understanding^,  the  fear  of  God,  if  thou  wishcst  thy 
*  (^y<^-   darling  ^  to  live  with  pleasure.     For  if  thou  seek  a  wealthier 
'^*""'      husband,  not  only  wilt  thou  not  benefit  her,  but  thou  wilt 
even  hann  her,  by  making  her  a  slave  instead  of  free.     For 
the  pleasure  she  will  reap  from  her  golden  trinkets  will  not 

»  \ux*!*t*,  are  dissolute,  lit.  <  poured         »>  As  when  He  would  raise  Jairua' 
abroad.'  daughter,  Matt.  9,  25. 


Who  is  a  good  husband.     Wedding -feast,  and  guests.    333 

be  so  great  as  will  be    the  annoyance  that   comes    of  her  Hom. 
slavery.     I  pray  thee,  seek  not  these  things,  but  most  of  all,  • 

one  of  equal  condition  ;  if  however  this  cannot  be,  rather  one 
poorer  than  in  better  circumstances ;  if  at  least  thou  be 
desirous  not  of  selling'  thy  daughter  to  a  master,  but  of '  «VoS.?- 
giving- her  to  a  husband.  When  thou  hast  thoroughly  in- 2.* j^j,^^ 
vestigated  the  virtue  of  the  man,  and  art  about  to  give  her  to 
him,  beseech  Christ  to  be  present:  for  He  will  not  be  ashamed 
to  be  so;  it  is  the  mystery  of  His  presence.  Yea  rather 
beseech  Him  even  in  the  first  instance,  to  grant  her  such  a 
suitor.  Be  not  worse  than  the  servant  of  Abraham,  who, 
when  sent  on  a  pilgrimage  so  important,  knew  whither  he 
ought  to  have  recourse;  wherefore  also  he  obtained  every 
thing.  When  thou  art  taking  anxious  pains,  and  seeking  a 
husband  for  her,  pray ;  say  unto  God, '  whomsoever  Thou  wilt 
do  Thou  provide:'  into  His  hands  commit  the  matter;  and  He, 
honoured  in  this  way  by  thee,  will  requite  thee  with  honour. 

Two  things  indeed  it  is  necessary  to  do ;  to  commit  the 
thing  into  His  hands,  and  to  seek  such  a  person  as  He  Him- 
self would  approve,  one  that  is  orderly  and  chaste. 

When**  then  thou  makest  a  marriage,  go  not  round  from 
house  to  house  borrowing  mirrors  and  dresses ;  for  the  mat- 
ter is  not  one  of  display,  nor  dost  thou  lead  thy  daughter  to 
a  pageant;  but  decking  out  thine  house  with  what  is  in  it, 
invite  thy  neighbours,  and  friends,  and  kindred.  As  many  as 
thou  knowest  to  be  of  a  good  character,  those  invite,  and  bid 
them  be  content  with  what  there  is.  Let  no  one  from  the 
orchestra  be  present,  for  such  expense  is  superfluous,  and 
imbecoming.  Before  all  the  rest,  invite  Christ,  Knowest 
thou  whereby  to  invite  Him  ?  Whosoever,  saith  He,  hath  Mat.25, 
done  it  to  one  of  these  least,  hath  done  it  to  Me.  And  think 
it  not  an  annoying  thing^  to  invite  the  poor  for  Christ's  sake ;  ^  'ioca,- 
to  invite  harlots  is  an  annoyance.  For  to  invite  the  poor  is^*"^*' 
a  means  of  wealth,  the  other  of  ruin.  Adorn  the  bride  not 
with  these  ornaments  that  are  made  of  gold,  but  with  gentle- 
ness and  modesty,  and  the  customary  robes ;  in  place  of  all 
golden  ornament  and  braiding,  arraying  her  in  blushes,  and 
shamefacedness,  and  the  not  desiring  such  things.  Let  there 
be  no  uproar,  no  confusion ;  let  the  bridegroom  be  called,  let 
<•  Here  he  addresses  the  mother,  all  the  participles  being  feminine. 


'  Knit 
ffTPia. 


334  An  orderly  feasi  is  Jbujid  best  iv  ihe  end. 

CoLos.  him  receive  the  virgin.  The  dinners  and  suppers,  let  ihem 
— — ^not  be  full  of  drunkenness,  but  of  spiritual  pleasure.  For 
from  such  a  marriage  there  will  spring  good  things  innume- 
rable, and  the  things  of  this  life  will  be  in  security;  but  from 
the  marriages  that  now  are  celebrated,  (if  at  least  one  ought 
to  call  them  marriages  and  not  pageants,)  how  many  are  the 
evils  !  Tlie  banquet  hall  is  no  sooner  broken  up,  than  straight- 
way comes  care  and  fear,  lest  aughtthatis  bonowed  should  have 
been  lost,  and  there  succeeds  to  the  pleasure  melancholy  in- 
tolerable. But  this  distress  belongs  to  the  mother-in-law ', — 
nay,  rather  not  even  is  the  bride  herself  free ;  all  that  follows 
at  least  belongs  to  the  bride  herself.  For  to  see  all  broken 
up,  is  a  ground  for  sadness;  to  see  the  house  desolate,  is  an 
occasion  for  dejection. 

There  is  Christ,  here  is  Satan ;  there  is  cheerfulness,  here 
anxious  care ;  there  pleasure,  here  pain ;  there  expense,  here 
nothing  of  the  kind ;  there  indecency,  here  modesty ;  there 
envy,  hei'e  no  envy ;  there  drunkenness,  here  soberness, 
health,  temperance.  Bearing  in  mind  all  these  things,  let  us 
stay  the  evil  at  this  point,  that  we  may  please  God,  and  be 
counted  worthy  to  obtain  the  good  things  promised  to  them 
that  love  Him,  through  the  grace  and  love  toward  man  of  our 
Lord  Jesus  Christ,  with  Whom,  to  the  Father,  together  with 
the  Holy  Ghost,  be  glory,  power,  honour,  now  and  for  ever, 
and  world  without  end.     Amen. 


HOMILIES 

OF 

S.   JOHN    CHRYSOSTOM, 

ARCHBISHOP  OF  CONSTANTINOPLE, 
ON 

THE  FIRST  EPISTLE  OF  S.  PAUL  THE  APOSTLE 

TO  THE 

THESSALONIANS. 


HOMILY    I. 

1  Thess.  i.  1,2,  3. 

Paul,  and  Silvamis,  and  Timotheus,  unto  the  Church  of  the 
Thessalonians  tvliich  is  in  God  the  Father  and  in  the 
Lord  Jesus  Christ:  Grace  he  unto  you,  and  peace,  from 
God  our  Father,  and  the  Lord  Jesus  Christ.  We  give 
thanks  to  God  always  for  you  all,  making  mention  of  you 
in  our  prayers ;  Remembering  nithont  ceasing  your  work 
of  faith,  and  labour  of  love,  and  patience  of  hope  in  our 
Lord  Jesus  Christ,  in  the  sight  of  God  and  our  Father. 

Wherefore  then,  when  writing  to  the  Ephesians%  and 
having  Timothy  with  him,  did  he  not  inchide  him  with  him- 
self (in  his  salutation),  known  as  he  was  to  them  and  admired. 
For  he  says.  Ye  know  the  'proof  of  him,  that  as  a  son  withpw.i 
the  father,  he  hath  served  witJime  in  the  Gospel;   and  again,  ^^" 
/  have  no  man  like-minded  who  uill  naturally  care  for  your^.  20. 
state;   but  here  he  does  associate  him  with  himself.     It  seems 
to  me,  that  he  was  about  to  send  him  immediately,  and  it 

"  This  mistake  cannot  be  charged  on  the  transcribers,  as  Timothy  is  men- 
tioned in  Phil.  1,1. 


336    Special  intent  of  the  uords,  '  C/titrch,'  and  'in  God.' 
iTHEs.was  superfluous  for  liim  to  write,  who  would  almost  overtake 

13. 

— '—^  the  letter.     For  he  says,  Him  there/ore  I  hope  to  send  prc- 
Phil. 2,  sently.     But  here  it  was  not  so;  but  he  had  just  returned 
to  him,  so  that  he  naturally  joined  in  the  letter'.     For  he 
'"'     savs.  Now  when   Timotlteus  came  from  yoii  imto  us.     But 
1  Thess.  why  does  he  place  Silvanus  before  him,  though  he  testifies 
'  to  his  numberless  good  qualities,  and  prefers  him  above  all  ? 

Perhaps  Timothy  wished  and  requested  him  to  do  so  from 
his  great  humility;  for  when  he  saw  his  master  so  humble- 
minded,  as  to  associate  his  disciple  with  himself,  he  would 
much  the  more  have  desired  this.     For  he  says, 

Paul,  and  Silvanus,  and  Timotheus,  unto  the  Church  of  the 
Thessalonians .  Here  he  gives  himself  no  title — not '  an  Apo- 
stle,' not '  a  Servant,'  I  suppose,  because  the  men  were  newly 
instructed,  and  had  not  yet  had  any  experience  of  him'',  he 
does  not  mention  his  rank;  and  at  any  rate,  it  was  as  yet  the 
beginning  of  his  preaching  to  them. 

To  the  Church  of  the  Thessalonians,  he  says.  And  well. 
For  since  it  is  probable  there  were  few,  and  they  not  yet 
formed  into  a  body,  on  this  account  he  consoles  them  with 
the  name  of  the  Church,  For  where  much  time  had  passed, 
and  the  congregation  of  the  Church  was  large,  he  does  not 
apply  this  term.  But  because  the  name  of  the  Church  is  a 
name  of  multitude,  and  of  a  system  now  compacted,  on  this 
account  he  calls  them  by  that  name. 

In  God  the  Father^  he  says,  and  the  Lord  Jesus  Christ. 
Unto  the  Church  of  the  Thessalonians,  he  says,  which  is  in 
God.  Behold  again  the  expression,  m%  applied  both  to 
the  Father  and  to  the  Son.  But  he  says,  in  God,  because 
there  were  many  assemblies'*,  both  Jewish  and  Grecian.  It 
is  a  great  dignity,  and  to  which  there  is  nothing  equal,  that 
it  is  in  God.  God  grant  therefore  that  this  Church  may 
be  so  addressed !  But  I  fear  that  it  is  far  from  that 
appellation.  For  if  any  one  is  the  servant  of  sin,  he  cannot 
be  said  to  be  i?i  God,  (if  any  one  walks  not  according  to 
God,  he  cannot  be  said  to  be  in  God^) 

b  auraZ,  perhaps  '  of  the  thing.'  ''  tKx.Xn<riai.  Churches,  or  assemblies. 

«  B.  (Ms.   Burney  48.   Brit.   Mus.)  New  converts  would  be  more  familiar 

and  Catena  have  i>  for  ©1«,  Sav.  mar.  with  the  word  in  its  secular  sense. 
has  I»  ©«*,  and  the  sense  does  not  allow         «  Clause  added  in  B.   Hales  would 

the  other,  '  the  word  God.'  put  '  grace  &c.'  after  the  next  clause. 


.S7.  Paurs  f/ianks  /ind  praijers  for  the  Fdifhfu/.         337 

Grace  be  unto  you,  and  peace.  Do  you  perceive  his  Hom. 
encomiums  at  the  very  conmieiicement  of  his  Ejjistle  ?  We  — '■ — 
give  thanks  to  God  alirays  for  you  all,  making  mention  of 
you  in  our  prayers.  For  to  give  thanks  to  God  for  them  is 
the  act  of  one  testifying  to  their  great  advancement,  when 
they  are  not  only  praised  themselves,  but  God  also  is  thanked 
for  them,  as  Himself  having  done  it  all.  He  teaches  them 
also  to  be  moderate,  all  but  sayhig,  that^  it  is  all  of  the  power 
of  God.  That  he  gives  thanks  for  them,  therefore,  he  declares 
on  account  of  their  good  conduct,  but  that  he  remembers 
them  in  his  prayers,  proceeds  from  his  love  towards  them. 
Then  shewing  them  that  he  not  only  remembers  them  in  his 
prayers,  but  apart  from  his  prayers,  he  says,  what  he  often 
does,  Rememher'ing  ivithoul  ceasing  your  icork  of  faith  and 
labour  of  love,  and  patience  of  hope  in  our  Lord  Jesus  Christ, 
in  the  sight  of  God  and  our  Father.  What  is  remembering 
without  ceasing  ?  Either  remembering  before  God  and  the 
Father,  or  remembering  your  labour  of  love  that  is  in  sight 
of  God  and  the  Father.  But  he  has  not  said  merely,  Re- 
membering uithout  ceasing;  but,  yon.  Then  again,  that  you 
may  not  think  that  this  you  is  said  simply,  he  has  added, 
in  the  sight  of  God  and  the  Father.  For  because  no  one 
amongst  men  was  praising  their  actions,  no  one  giving  them 
any  reward,  he  adds  also  this,  all  but  saying,  '  Be  of  good 
cheer ;  you  labour  in  the  sight  of  God.'  What  is  the  work 
of  faith '^  That  nothing  has  turned  aside  your  stedfastness  ^  'sWraa-,!, 
For  this  is  the  work  of  faith.  If  thou  believest,  suffer  all 
things ;  if  thou  dost  not  suffer,  thou  dost  not  believe.  For 
are  not  the  things  promised  such,  that  he  who  believes  would 
choose^  to  sutler  even  ten  thousand  deaths  ?  The  kingdom  of 
heaven  is  set  before  him,  and  immortality,  and  eternal  life. 
He  therefore  who  believes  will  suffer  all  things.  Faith  then 
is  shewn  through  his  works.  Justly  therefore  hath  he  spoken 
thus,  shewing  that  not  lightly,  but  by  your  works,  have  you 
manifested  it,  by  your  stedfastness,  by  your  zeal. 

And  your  labour  of  love.     Why  ?  what  labour  is  it  to  love  -  ?  -  so  B. 
Merely  to  love  is  none  at  all.     But  to  love  sincerely  is  great 

^  B.  '  that  although  ye  work.'  ciuSoli,   which   suits  aviXto^ui,  '  such  as 

B  av  'iXiaSai   Hales  conj.  and   B.  for     might  persuade  the  heliever  to  under- 
a.viXiir(xi.     But  B.  reads  ttiIitui  for  vni-     go.' 


338  Labour  o/ love.     Good /ruits  of  Patience. 

iThes.  labour.     For  tell  me,  when  many  things  are  stirred  up  that 

— ^—^—  would  draw  us  fi'ora  love,  and  we  hold  out  against  them  all,  is 

it  not  labour  ?    For  what  did  not  these  men  suffer,  that  they 

miglit  not  revolt  from  their  love  ?     Did  not  they  that  warred  on 

^'■-       the  Gospel '  go  to  Paul's  host,  and  not  having  found  him, 

mation.  drag  Jason  before  the  rulers  of  the  city  ?      Tell  me,  is  this 

Acts  17,  g^  slight  labour,  when  the  seed  had  not  yet  taken   root,  to 

endure  so  great  a  storm,  so  many  trials  ?    And  they  demanded 

security  of  him.    And  having  given  security,  (he  says,)  Jason 

^®®  ^  sent  away  Paul.     Is  this  a  small  thing,  tell  me.?     Did  not 

9.  Jason  even  expose  himself  to  danger  for  him }    and  this  he 

calls  a  labour  of  love,  because  they  were  thus  bound  to  him. 

And  observe :   first  he  mentions  their  good  actions,  then 

his  own,  that  he  may  not  seem  to  boast,  nor  to  love  them  by 

anticipation '.     And  patience,  he  says.    For  that  persecution 

was  not  confined  to  one  time,  but  was  continual,  and  they 

warred  not  only  with  Paul,  the  master,  but  with  his  disciples 

also.     For   if  they   were    thus  affected  towards   those  who 

wrought  miracles,  those    venerable    men  ;    what  think  you 

were   their  feelings  towards  those  who  dwelt  among  them, 

their  fellow-citizens,  who  had  all  of  a  sudden  revolted  from 

iThess. them?     Wherefore  this  also  he  testifies  of  them,  saving,  For 

2    14.  7       .,       D' 

'     '    ye  became  followers  of  the  Churches  of  God  ivhich  are  in 

Judaa. 
(2)  And  of  hope,  he  says,  in  our  Lord  Jesus  Christ,  in  the 
sight  of  God  and  our  Father.  He  hath  well  spoken  thus. 
For  all  these  things  proceed  from  faith  and  hope,  so  that 
what  happened  to  them  shewed  not  their  fortitude  only,  but 
that  they  believed  with  full  assurance  in  the  rewards  laid  up 
for  them.  For  on  this  account  God  permitted  that  persecutions 
should  arise  immediately,  that  no  one  might  say,  that  the 
Proclamation  was  established  hghtly  or  by  flattery,  and  that 
their  fervour  might  be  shewn,  and  that  it  was  not  human 
persuasion,  but  the  power  of  God,  that  persuaded  the  souls 
of  the  believers,  so  that  they  were  prepared  even  for  ten 
thousand  deaths,  which  would  not  have  been  the  case,  if  the 
Proclamation  had  not  immediately  been  deeply  fixed  and 
remained  unshaken. 

'  ir^oXr.^f^ti.   Assuming  good  of  them  before  trial. 


The  Elect  worth  suffering  for.  339 

Ver.  4,  5.    Knowing,  brethren  beloved,  your   election   of  Hom. 
God^.     For  mir  Gospel  came  not  to  you  in  word  only,  but  — '■ — 


also  in  power,  and  in  the  Holy  Ghost,  and  in  much  assur- 
ance, as  ye  know  what  manner  of  men  we  were  among  you 
for  your  sake. 

What  is  this  that  he  says?  Ye  know  what  manner  of 
men  we  were  among  you?  Here  also  he  touches  upon  his 
own  good  actions,  but  covertly.  For  he  wishes  first  to 
enlarge  upon  their  praises,  and  what  he  says  is  something  of 
this  sort.  We  knew  that  you  were  men  of  great  and  noble 
sort,  and  that  you  were  of  the  Elect.  For  this  reason '  we  also 
endured  all  things  for  your  sake.  For  this,  what  manner  of 
men  we  were  among  you,  is  the  expression  of  one  shewing 
that  with  much  zeal  and  much  vehemence  we  were  ready  to 
give  up  our  lives  for  your  sake ;  and  for  this  thanks  are  due 
not  to  us,  but  to  you,  because  ye  were  elect.  On  this  ac- 
count also  he  says  elsewhere,  Therefore  I  endure  all  things^  Tim. 
for  the  ElecCs  sakes.  For  what  would  not  one  endure  for 
the  sake  of  God's  beloved  .'  And  having  spoken  of  his  own 
part,  he  all  but  says,  For  if  you  were  beloved  and  elect,  we 
suffer  all  things  with  reason.  For  not  only  did  his  praise  of 
them  confirm  them,  but  his  reminding  them  that  they  too 
themselves  had  displayed  a  fortitude  corresponding^  to  their'  *»«•'?- 
zeal :  accordingly  he  says,  ^° 

Ver.  6.  And  ye  became  followers  of  us,  and  of  the  Lord, 
having  received  the  word  in  much  affliction  with  joy  of  the 
Holy  Ghost. 

Strange  !  what  an  encomium  is  here  !  The  disciples  have 
suddenly  become  masters !  They  not  only  heard  the  word, 
but  they  quickly  arrived  at  the  same  height  with  Paul.  But 
this  is  nothing  to  that  which  follows.  For  see  whereunto  he 
raises  them,  saying.  Ye  became  followers  of  the  Lord,  How.? 
Having  received  the  word  in  much  affliction,  ivith  joy  of  the 
Holy  Ghost.  Not  merely  in  affliction,  but  in  much  affliction. 
And  this  we  may  learn  from  the  Acts  of  the  Apostles,  how  Acts  17, 
they  raised  a  persecution  against  them.  And  they  troubled  ~  " 
all  the  rulers  of  the  city,  and  they  instigated- the  city  against ' '^*""''" 

^  B.    stops    it,    brethren   beloved  of    Greek. 
God,  your  election,  which  is  required         '  B.  adds, '  both  ye  became  imitators 
by  the   comment   as   well    as  by    the     of  us,  and.' 

z2 


340  Affliction  /or  Christ  relieved  by  the  Spirit. 

1  Thes.  them.     And  it  is  not  enough  to  say,  ye  were  afflicted  indeed, 

— '—^  and  believed,  but  grieving.  On  the  contrary,  ye  did  it  even 
exceedingly  rejoicing.  Which  also  the  Apostles  did:  Re- 
joicinff,  it  is  said,  that  they  tcere  counted  icorthy  to  suffer 

Acts  5,  shame  for  the  name  of  Christ.  For  it  is  this  that  is  ad- 
mirable. Although  neither  is  that  a  slight  matter,  in  any  way 
to  bear  afflictions.  But  this  now  was  the  part  of  men 
surpassing  human  nature,  and  having,  as  it  were,  a  body 
incapable  of  suffering. 

But  how  were  they  followers  of  the  Lord  ?  Because  He 
also  endured  many  sufferings,  and  grieved  not,  but  rejoiced. 
For  He  came  to  this  willingly.  For  our  sakes  He  emptied 
Himself.  He  was  about  to  be  spit  upon,  to  be  beaten  and 
crucified,  and  He  so  rejoiced  in  suffering  these  things,  that 

Johni7,He  said  to  the  Father,  Glorify  Me. 

With  joy  of  the  Holy  Ghost,  he  says.  That  no  one  may 
say,  how  speakest  thou  of  affliction  ?  how  of  joy  ?  how  can 
both  meet  in  one  .?  he  has  added,  ivith  joy  of  the  Holy  Ghost. 
The  affliction  is  in  things  bodily,  and  the  joy  in  things 
spiritual.  How  ?  The  things  which  happened  to  them  were 
grievous,  but  not  so  the  things  which  sprang  out  of  them, 
for  the  Spirit  does  not  suffer  it  "\  So  that  it  is  possible  both 
for  him  who  suffers,  not  to  rejoice,  when  one  suffers  for  his 
sins;  and  being  beaten  to  rejoice,  when  one  suffers  for 
(•^)  Christ's  sake.  For  such  is  the  joy  of  the  Spirit.  In  return 
for  the  things  which  appear  to  be  grievous,  it  causes  delight 
to  spring  up".     They  have  afflicted  you,  he  says,  and  perse- 

'  «f»      cuted  you,  but  the  Spirit  did  not  desert  you ',  even  in  those 

Lfixt  '    circumstances.     But  as  the  Three  Children  in  the  fire  were 

Song,     refreshed  with  dew,  so  also  were  you  refreshed  in  afflictions, 
ver  27  . 

*  And  as  there  it  was  not  of  the  nature  of  the  fire  to  sprinkle 

dew,  but  of  the  ivhistling  wind°,  so  also  here  it  was  not  of 

the  nature  of  affliction  to  produce  joy,  but  of  the  suffering 

for  Christ's  sake,  and  of  the  Spirit  bedewing  them,  and  in  the 

furnace  of  temptation   setting   them  at   ease.      Not  merely 

with  joy,  he  says,  but  with  much  joy.     For  this  is  of  the 

Holy  Spirit. 

■"  ovK  a^itiffi.  Perhaps,  '  does  not  for-  Downes  had  guessed  afruirayti. 

sake  us,'  as  just  helow.  o  'h,a(rv^',^<,tr(,(,  as  LXX.  Uan.  3,  28. 

"  \k<Puu.  Sav.  mar.  ilayu,  B.  (Ms.  Bur-  and  so  15.  hut  Sav.  i^turtZotres , '  wind  (or 

ney  48.  Hrit.  Mus.)  titrccyu, '  brings  in.'  spirit)  hedewing.' 


Rapid  progress  of  some  an  encouragement  to  amend.    341 

Ver.  7.  So  that  ye  were  ensamples  to  all  that  believe  in   Hom. 
Macedonia  and  Achaia.  '— 


And  yet  it  was  later  that  be  went  to  them.  But  ye  so  shone, 
he  says,  that  ye  became  instructors  of  those  who  received 
(the  word)  before  you.  And  this  is  like  the  Apostle.  "■ 
For  he  did  not  say,  that  ye  were  ensamples  in  believing,  but 
ye  are  an  ensample  to  those  who  already  believed,  that  is, 
how  one  ought  to  believe  in  God,  ye  taught,  who  from  the 
very  beginning  entered  into  your  conflict. 

And  in  Achaia,  he  says ;  that  is,  in  Greece. 

Do  you  see  how  great  a  thing  is  zeal  ?    that  it  does  not 
require  time,  nor  delay,  nor  procrastination,  but  it  is  sufficient 
only  to  venture'  one's  self,  and  all  is  fulfilled.     Thus  then'^^^e"'- 
these,  who  came  in  later  to  the  Proclamation,  became  teachers 
of  those  who  were  before  them. 

Let  no  one  therefore  despair,  even  though  he  has  lost^^o^^A^ 
much  time,  and  has  done  nothing.  It  is  possible  for  him 
even  in  a  little  while  to  do  so  much,  as  he  never  has  done  in 
all  his  former  time.  For  if  he  who  before  did  not  believe, 
shone  so  much  at  the  beginning,  how  much  more  those  who 
have  already  believed  !  Let  no  one,  again,  upon  this  con- 
sideration be  remiss,  because  he  perceives  that  it  is  possible 
in  a  short  time  to  recover  every  thing.  For  the  futui'e  is 
uncertain,  and  the  Day  of  the  Lord  is^  a  thief,  attacking  us  23.  is  a 
suddenly  when  we  are  sleeping.  But  if  we  do  not  sleep,  it 
will  not  attack  us  as  a  thief,  nor  carry  us  off  unprepared. 
For  if  we  watch  and  be  sober,  it  wall  not  come  on  us  as  a  thief, 
but  as  a  royal  messenger,  summoning  us  to  the  good  things 
prepared  for  us.  But  if  we  sleep,  it  comes  upon  us  as  a 
thief  Let  no  one  therefore  sleep,  nor  be  inactive  in  virtue, 
for  that  is  sleep.  Do  you  not  know  how,  when  we  sleep,  our 
goods  are  not  in  safety,  how  easy  they  are  to  be  assailed  ? 
But  when  we  are  awake,  there  needs  not  so  much  guarding. 
When  we  sleep,  even  with  much  guarding  we  often  perish. 
There  are  doors,  and  bolts,  and  guards,  and  outer  guards, 
and  nevertheless  the  thief  has  come  upon  us. 

Why  then  do  I  say  this .?  Because,  if  we  wake  we  shall 
not  need  the  help  of  others ;  but  if  we  sleep,  the  help  of 
others  will  profit  us  nothing,  but  even  with  this  we  shall 
perish.     It  is  a  good  thing  to  enjoy  the  prayer  of  the  Saints, 


342  Prayers  of  others  avail  not  for  the  careless. 

1  Thes.  but  it  is  when  we  ourselves  also  are  on  the  alert.     And  what 
^'  ^'-    need,  you  say,  have  I  of  the  prayer  of  others,  if  I  am  on  the 

alert  myself,  and  do  not  ])lace  myself  in  a  situation  to  need 
it  ?  I  do  not  wish  that  you  should ;  but  we  are  always  in 
need  of  it,  if  we  think  rightly.  Paul  did  not  say,  what  need 
have  I  of  i)rayer  ?  and  yet  those  who  prayed  were  not  worthy 
of  him  ^  or  rather  not  equal  to  him,  and  you  say,  what  need 
have  1  of  prayer  ?  Peter  did  not  say,  What  need  have  I  of 
Acts  12,  prayer,  for  prayer,  he  says,  was  made  tcithout  ceasing  of 
^-  the  Chiirch  unto  God  for  him.    And  thou  sayest,  AVhat  need 

have  I  of  prayer?  On  this  account  thou  needest  it,  because 
thou  thinkest  that  thou  hast  no  need.  Yea,  though  thou 
become  as  Paul,  thou  hast  need  of  prayer.  Do  not  exalt 
thyself,  lest  thou  be  humbled. 

But,  as  I  said,  if  we  be  active  also  ourselves,  the  prayers 
Phil.  1,  for  us  avail  too.  Hear  Paul  saying,  For  I  know  that  this 
^^'        shall  turn  to  my  salvation  through  your  prayer,  and  the  sup- 

2  Cot.  1, ply  of  the  Spirit  of  Jesus  Christ.     And  again.  That  for  the 
^ '  •        gift  bestowed  upon  us  by  the  means  of  many  persons,  thanks 

max/  be  given  by  many  on  our  behalf.     And  thou  sayest, 

what  need  have  I  of  prayer  ?     But  if  we  be  idle,  no  one  by 

pra}ing  for  us  will  be  able  to  profit  us.     What  did  Jeremiah 

profit  the  Jews  ?    Did  he  not  thrice  draw  nigh  to  God,  and 

•Ter.  7,  thrice  hear.  Pray  not  thou  for  this  people,  neither  lift  up 

cry  nor  prayer,  for  I  will  not  hear  thee?    What  did  Samuel 

profit  Saul?    Did  he  not  mourn  for  him  even  to  his  last  day, 

and  not  merely  pray  for  him  only  ?    What  did  he  profit  the 

1  Sam.   Israelites?    Did  he  not  say,  God  forbid  that  I  should  sin 

12,  23.  ^.^^  ceasing  to  pray  for  you.     Did  they  not  all  perish  ?    Do 

prayers  then,  you   say,  profit  nothing  ?     They  profit  even 

greatly :  but  it  is  when  we  also  do  something.     For  prayers 

indeed  cooperate  and  assist,  but  a  man  '  acts  with'  one  that 

is  acting  1,  and  '  assists'  one  that  is   himself  also  working. 

But  if  thou  reinainest  idle,  thou  wilt  receive  no  great  benefit. 

(4)         For  if  jirayers  had  power  to    bring  us  to  the  kingdom 

while  we  do  nothing,  why  do  not  all  the  Greeks  become 

Christians?     Do   we  not  pray  for  all  the  world?    Did  not 

Paul  also  do  this  ?     Do  we  not  intrcat  that  all  may  be  con- 

P  i.  t'.  Worthy  to  ])ray  for  him.  'J  So  B.     Edd.  om.  one  &c. 


Hezekiah  spared  for  David's  sake.  343 

verted  ?     For  tell  me,  why  do  not  the  wicked  become  good  ?   Hom. 
Is  it  not  then  manifest,  that  it  is  because  they  do  not  choose 
to    contribute    any    thing    of  themselves  "^  ?    Prayers,   then, 
profit  greatly,  but  it  is  when  we  also   contribute   our  own 
parts. 

Would  you  learn  how  much  prayers  have  profited?    consi-  Actsio, 
der,  I  pray,  Cornelius,  Tabitha.     Hear  also  Jacob  saying  tOQ*og 
Laban,  Except  the  Fear  of  my  father  had  been  with  me,  Gen,  31, 

42 

surely  thou  hadst  sent  me  away  now  empty.     Hear  also  God 
again,  saying,  /  will  defend  this  city  for  Mine  own  sake,  and  2  Kings 
for  My  servant  David's  sake.     But  when?    In  the  time  of ^' ^^* 
Hezekiah,  who  was  righteous.     Since  if  prayers  availed  even 
for  the  extremely  wicked,  why  did  not  God   say  this  also 
when  Nebuchadnezzar  came,  and  why  did  He  give  up  the 
city  .?     Because  wickedness  prevailed   in  a  greater  degree. 
Again,   Samuel  himself  also  prayed  for  the   Israelites,  and 
pi'evailed.     But  when  ?     When  they  also  pleased  God,  then 
He  put  their  enemies  to  flight.     And  what  need,  you  say,  of 
prayer  from  another,  when  I  myself  please  God.     Never,  O 
man,  say  this.     There  is  need,  aye,  and  need  of  much  prayer. 
For  hear  God  saying  concerning  the  friends  of  Job  ;   And  he  3ohA\, 
shall  pray  for  you,  and  your  sin  shall  be  forgiven  you.  ' 
Because  they  had  sinned  indeed,  but  not  a  great  sin.     But 
this  just  man,  who  then  saved  his  friends  by  prayer,  in  the 
season  of  the  Jews,  was  not  able  to  save  the  Jews  who  were 
perishing.     And  that  you  may  learn  this,  hear  God  saying 
by  the  prophet;  If  Noah,  Daniel,  and  Job  were  in  it,  they-EzeV. 
shall  deliver  neither  sons  nor  daughters.     Because  wicked-  ^^'  ^^' 
ness  prevailed  excessively.     And  again.  Though  Moses  and  j^^.^^^ 
Sainuel  stood  before  Me.  is,  1. 

And  see  how  this  is  said  to  the  two  Prophets,  because  both 
prayed  for  them,  and  did  not  prevail.  For  when  Ezekiel 
said.  Ah  Lord,  xcilt  thou  destroy  the  residue  of  Israel  ?  God,  Ezek.  9 
shewing  that  He  does  this  justly,  and  that  not  despising  him^* 
does  He  reject  his  supplication  for  them,  shews  him  their 
sins,  almost  saying,  These  things  indeed  are  enough  even  to 
persuade  thee,  that  not  despising  thee,  but  on  account  of 

'  al.  '  are  not  aV)le,' for  do  not  choose,     do  not  contribute  anything  of  them- 
Both  are  perhaps  glosses  for  the  clause     selves.' 
in  B.   and  Sav.  mar.  '  If  these  (men) 


344  No  intercession  can  save  the  wicked. 

iThes.  their  many  sins,  I  do  not  accept  thy  supplication.     Never- 

— !_l-theless  He   adds  this  also,  Though  Noah,  Job,  and  Daniel 

Ezek.     stood  before  Me.     And  perhaps  He  the  rather  says  this  to 

'■*•        him,  because  it  is  he  who  suffered  so  many  things.     Thou 

badest  me,  he  says,  eat  upon  dung,  and  I  ate  upon  it'.    Thou 

badest  me  shave  my  head,  and  1  shaved  it.     Thou  badest 

me  lie  upon  one  side,  and  I  did  it.     Thou  badest  me  go  out 

through  a  hole  in  the  wall,  bearing  a  burden,  and  1  went  out. 

Thou  tookest  away  my  wife,  and  badest  me  not  mourn,  and 

^T\'^    I  did  not  mourn,  but  bore  it  with  fortitude.     Ten  thousand 

Zij  lb. 

other  things  have  I  done  for  them :  and  I  entreat  for  them, 
and  dost  Thou  not  comply  }  God  therefore,  shewing  that  it  is 
not  from  despising  him  that  He  does  this,  says,  Though 
Noah,  Job,  and  Daniel  were  there,  and  should  intreat  for 
their  sons  and  daughters,  I  would  not  comply. 

And  again   to  Jeremiah,  who  had  suffered  less  from  the 
commandments  of  God,   but  more  from  their   wickedness, 
Jer.  7,   what  does  He  say  ?     Seest  thou  not  what  they  do  ?    '  Yea,' 
he  says,  '  they  do  so — but  do  Thou  do  it  for  my  sake  '    On 
this  account  He  says  to  him,  Though  Moses  and  Samuel  stood 
be/ore  Me.     Moses,  their  first  lawgiver,  who  often  delivered 
Exod.    them  from   dangers,   who  had  said,  //"  now  thou  forgivest 
Sept.      their  sin,  forgive  it;  but  if  not,  blot  me  out  also.     If  there- 
fore he  were  now  alive,  and  spoke  thus,  he  would  not  pre- 
vail,— nor  would  Samuel,  again,  who  himself  also  delivered 
them,  and  who  from  his  earliest  youth  was  admired.     For  to 
the  former  indeed  1  said,  that  I  conversed  with  him  as  a 
friend  with  a  friend,  and  not  by  dark  sayings.     And  of  the 
latter  I  said,  that  in  his  first  youth  I  was  revealed  to  him, 
and  that  on  his  account,  being  prevailed  upon,  1  opened  the 
1  Sam.  prophecy  that  had  been  shut  up.     For  the  word  of  the  Lord, 
^'   ■      it  is  said,  icas  precious  in  those  days ;  there  was  no  open 
vision.     If  these  men,  therefore,  stood  before  Me,  they  would 
Gen.  6,  profit  nothing.     And  of  Noah  He  says,  Noah  was  a  just 
®-  man,  and  perfect  in  his  generation.     And  concerning  Job, 

Jobi,i.He  was  blameless,  Just,  true,  fearing  God.  These  then,  had 
they  stood  before  Him,  and  Daniel,  whom  the  Chaldeans 
even  thought  a  god,  they  would  not  be  able.  He  said,  to 
deliver  their  sons  and  daughters.      Knowing  these  things, 

»  i.  c.  food  bakud  on  it.     Ezck.  4,  12.  15. 


Prayers  of  the  Saints  good,  but  nith  good  practice.     345 

therefore,  let  us  neither  despise  the  prayers  of  the  Saints,  Hom. 
nor  thi-ow  every  thing  upon  them:  that  we  may  not,  on  the  ^' 
one  hand,  be  indolent  and  live  carelessly ;  nor  on  the  other 
deprive  ourselves  of  a  great  advantage.  But  let  us  both 
beseech  them  to  pray  and  lift  up  their  hands  for  us,  and  let 
us  adhere  to  virtue ;  that  we  may  be  able  to  obtain  the  bless- 
ings promised  to  those  who  love  Him  by  the  grace  and  loving- 
kindness  of  our  Lord  Jesus  Christ,  with  Whom,  &c. 


HOMILY      II. 


1  Thess.  i.  8,  9,  10. 

For  from  you  sounded  out  the  word  of  the  Lord  not  only  in 
Macedonia  and  Achaia,  but  also  in  every  place  your  faith 
to  God-ward  is  spread  abroad;  so  that  we  need  not  to 
speak  any  thing.  For  they  themselves  shew  of  us  what 
manner  of  entering  in  ive  had  unto  you,  and  how  ye  turned 
to  God  from  idols  to  serve  the  living  and  true  God;  And 
to  wait  for  His  Son  from  Heaven,  Whom  He  raised  from 
the  dead,  even  Jesus,  Who  delivered  us  from  the  wrath  to 
come. 

As  a  sweet-smelling  ointment  keeps  not  its  fragrance  shut 

up  in  itself,  but  diffuses  it  afar,  and  scenting  the  air  with  its 

perfume,  so  conveys  it  also  to  the  senses  of  the  neighbours ; 

so  too  illustrious  and  admirable  men  do  not  shut  up  their 

virtue  within  themselves,  but  by  their  good  report  benefit 

others,  and  render  them  better.     Which  also  then  happened. 

Wherefore  he  said.  Ye  ivere  ensamples  to  all  that  believe  in 

Macedonia  and  Achaia.     For  from  you,  he  sa.ys,  sounded  out 

the  word  of  the  Lord,  not  only  in  3Lacedonia  and  Achaia, 

but  also  in  every  place  your  faith  to  God-uard  is  spread 

abroad.     Ye  have  filled,  therefore,  all  your  neighbours  with 

,  Q  31,(1  instruction',  and  the  world  with  wonder.     For  this  is  meant 

Cat.      \)y  the  expression,  in  every  place.     And  he  has  not  said,  your 

faith.'     faith  is  noised   abroad,  but  sounded  out,  shewing  that  as 

every  place  near  is  filled  with  the  sound  of  a  loud  trumpet,  so 


Faith  of  the  Tliessalonians  how  known  every  where.    347 

the  report  of  your  manfulness  is  loud,  and^  sounding  even  like   Hom. 
that,  is  sufficient  to  fill  the  world,  and  to  fall  with  equal  sound 


upon  all  that  are  round  about.     For  great  actions  are  more  b.  and 
loudly  celebrated  there,  where  they  have  taken  place;  afar  off     *• 
indeed  they  ai'e  celebrated,  but  not  so  much- 

But  in  your  case^  it  was  not  so,  but  the  sound  of  good^SoB. 
report  was  spread  abroad  in  every  part  of  the  earth.     And  leti  ^^^^ 
not  any  one  think  these  words  hyperbolical.     For  this  nation  you-' 
of  the  Macedonians,  before  the  coming  of  Christ,  was  renowned, 
and  celebrated  every  where  more  than  the  Romans.     And  the 
Romans  were  admired  on   this  account,  that  they  took  them 
captive.     For  the  actions  of  the  Macedonian  king  exceeded 
all  report,  who,  setting  out  from  a  little  city  indeed,  yet  sub- 
dued the  world.     Wherefore  also  the   Prophet  saw  him,  a 
winged  leopard,  shewing  his  swiftness,  his  vehemence,  his 
fiery  nature,  his  suddenly  in  a  manner  over-running  the  world 
with  the  trophies  of  his  victory.     And  they  say,  that  hearing 
from  a  certain  philosopher,  that  there  were  infinite  worlds,  he 
groaned  bitterly,  that  when  they  were  numberless,  he  had  not 
conquered  even  one.     So  high-minded  was  he,  of  so  lofty  a 
soul,  and  celebrated  in  every  part  of  the  world.     And  with 
the  fame  of  the  king  the  glory  of  the  nation  also  advanced^.'  cwiav. 
For  he  was  called  '  Alexander,  the  Macedonian.'     So  that  as  ^°'    ' 
he  was  loudly  celebrated,  what  took  place   there  was  also  «s»' 
naturally  much  talked  of.     For  nothing  can   be  concealed 
that  relates  to  the  illustrious.     The  Macedonians  then  were 
not  inferior  to  the  Romans. 

Your  faith  to  God-ward,  he  says,  is  spread  abroad*.  Ob-  *  Gr. 
serve  how,  as  if  he  were  speaking  of  something  living,  ^&^f^tk. 
introduces  the  word  gone  forth.  This  too  arose  from  their 
earnestness.  Then  shewing  that  thus  they  displa}ed  their 
faith  strong  and  active,  he  adds,  so  that  we  need  not  to  speak 
any  thing,  for  they  themselves  shew  of  us  what  entering  in 
we  had  unto  you.  They  do  not  wait  to  hear  from  us",  but 
those  who  were  not  present,  and  have  not  seen,  anticipate 
those  who  were  present,  and  have  seen  your  good  deeds.  So 
manifest  were  they  every  where  made  by  report.  We  shall 
not  therefore  need,  by  relating  your  actions,  to  bring  them  to 

»  B.  and  Cat.  iraj'  Wjnaiv,  for  trtgi  vfioniy  '  concerning  you.' 


348      Early  trial  qf  the  Thessalonians.  Christian  Hope. 

1  Thes.  equal  zeal.     For  the  things  which  they  ought  to  have  heard 
^'  ^-    from  us,  these  they  tliemselvcs  talk  of,  anticipating  us.  And  yet 

in  the  case  of  such  there  is  frequently  envy,  but  the  gi'eatness 
«Gr.theof  the  thing'  conquered  even  this,  and  they  are  the  heralds 
excess.  ^^  y^^.  conflicts.  And  though  left  behind,  not  even  so  are 
they  silenced,  but  they  are  beforehand  mth  us.  And 
being  such,  it  is  not  possible  for  them  to  disbelieve  our 
report. 

What  means,  What  manner  of  entering  in  ice  had  unto 
you  f  That  it  was  full  of  dangers,  and  numberless  deaths, 
but  that  none  of  these  things  troubled  you.     But  as  if  nothing 

2  Bodl.  had  happened^,  so  you  adhered  to  us,  as  if  ye  had  suffered  no 
were*  ^vil,  but  had  enjoyed  infinite  good,  so  you  received  us  after 
happen-  these  things.     For  this   was  the   second  entering ''.     Thus, 

they  went  to  Bercea,  they  were  persecuted,  and  when  they 

came  after  this  they  so  received  them,  as  though  they  had 

been  honoured  by  these  also  %  so  that  they  even  laid  down 

their   lives   for  them.      The    expression,    What  manner   of 

entering  in  we  had  unto  you,  is  complicated,  and  contains  an 

3B.  him- encomium  both  of  them  and  of  themselves^.     But  this  he 

has  turned  to  their  advantage.     And  how,  he  says,  ye  turned 

to  God  from  idols  to  serve  the  living  and  true  Qod ;  that  is, 

that  ye  did  it  readily,  that  ye  did  it  with  much  eagerness, 

that  it  did  not  require  much   labour  to  make  you  serve  the 

living  and  true  God. 

Here  also  he  introduced  an  exhortation,  which  is  the  part 

of  one  who  would  make  his  discourse  less  offensive.     And  to 

uait,he  says,ybr  His  Son  from  heaven,  Whom  He  raised  from 

the  dead,  even  Jesus,  Who  delivered  us  from  lite  urath  to 

come.    And  to  wait, he  &diys,  for  His  Son  from  heaven.    Him 

that  was  crucified,  that  was  buried !     Wherefore  shewing 

this  also,  he  has  added,  Whom  He  raised  from  the  dead. 

You  see  all  things  at  the  same  time.     The  Resurrection,  the 

Ascension,  the  second  Coming,  the  Judgment,  the  reti'ibu- 

tion  of  the  just,  the  punishment  of  the  wicked.     Jesus,  he 

*Gr. <fc-says,  Who  delivered^  as  from  the  wrath  to  come.     This  is  at 
iivereth. 

^  This  is  not  quite  clear  from  Acts  by   St.   Paul   was   at   Philippi   previ- 

17,  though  i/wsc  that  conducted  Paul,  ously. 

V.  15.  may  have  been  Thessalonians.  "=  So  B.   and  Cat.   al.  '  as  to  be  ho- 

The  ill-treatment  presently  mentioned  noured  even  by  them.' 


Sujferinff  for  the  Gospel  an  evidence  of  Truth.        349 

once  comfort,  and  exhortation,  and  encouragement  to  them.  Hom. 
For  if  He  raised  Him  from  the  dead,  and  He  is  in  heaven, 
and  thence  will  come,  (and  that  it  is  so,  ye  believed  ;  for  if 
ye  had  not  believed  it,  ye  would  not  have  suffered  so  much,) 
this  of  itself  is  sufficient  comfort.  And  if  they  also  shall 
suffer  punishment,  which  he  says  in  his  second  Epistle,  you 
also  will  have  another  and  no  little  consolation. 

And  to  wait,  he  says,  /or  His  Son  from  heaven,  shewing 
especially  that  the  terrible  things  are  now  before  them',  but'  \vx*i- 
the  good  things  are  for  the  future*^,  when  Christ  shall  comef"' ,'? 
from  heaven.  See  how  much  hope  is  required,  in  that  He 
Who  was  crucified  has  been  raised,  that  He  has  been  taken 
up  into  heaven,  that  He  will  come  to  judge  the  quick  and 
the  dead. 

Chap.  ii.  1,  2.  For  yourneloes,  brethren,  know  our  entrance 
in  unto  you,  that  it  was  not  in  vain  ;  But  even  after  that  we 
had  suffered  before,  and,  were  shamefully  entreated,  as  ye 
know,  at  Philippi,  rve  were  bold  in  our  God  to  speak  unto 
you  the  Gospel  of  God  ivith  much  contention . 

Great  indeed  were  your  actions  also,  but  yet  neither  did  (2) 
we  have  recourse  to  human  speech.  But  what  he  says 
above,  that  also  he  repeats  here,  that  from  both  sides  is 
shewn  what  was  the  nature  of  the  Proclamation,  from  the 
miracles,  and  from  the  resolution  of  the  preachers,  and  from 
the  zeal  and  fervour  of  those  who  received  it.  For  your- 
selves, he  says,  know  our  entrance  in  unto  you,  that  it  was 
not  in  vain,  that  is,  that  it  was  not  according  to  man,  nor  of 
any  common  kind.  For  being  fresh  from  great  dangers, 
and  deaths,  and  stripes,  we  immediately  fell  into  dangers. 
But,  he  says,  even  after  that  we  had  suffered  be/ore,  and 
were  shamefully  entreated,  as  ye  know,  at  Philippi,  we  were 
bold  in  our  God.  Do  you  see  how  again  he  refers  the  whole 
to  God  ?  to  speak  unto  you  the  Gospel  of  God  with  much 
contention^.  It  is  not  possible,  he  says,  to  say,  that  therea^^-,^ 
indeed  we  were  in  danger,  but  here  we  are  not ;  yourselves 
also  know,  how  great  was  the  danger,  with  how  much  con- 
tention^ we  were  among  you.     Which  also  he  says  in  his^dycofiut, 

taken  as 
'  alarm.' 

d  \<i  [AiXXwii.  Catena,  h  ^xi-^n,  '  in     to  h  x^i''^^  ^ut  must  then   be   taken 
sight,'  which  might  stand   as  opposed     with  what  follows. 


350     Conduct  of  St.  Paul  not  like  that  of  men-pleaserfi. 

1  Thes. Epistle  to  the  Corinthians ;  And  I  was  with  you  in  vcakncss, 

■r^ — ^and  in  labour",  and  in  fear,  and  in  much  trenihlinij. 

3.  Vor.  3,  4.  For  our  exhortation   was   not  of  deceit,  nor  of 

uncleanness,  nor  in  guile.     But  as  we  were  allowed  of  God 

to  he  put  in  trust  with  the  Gospel,  even  so  tee  speak;   not  as 

pleasing  nien,  but  God  which  trieth  our  hearts. 

Do  you  see  that,  as  I  said,  from  their  perseverance  he 
makes  a  proof  that  tlie  Proclamation  is  divine  ?  For,  if  it 
were  not  so,  if  it  were  a  deceit,  we  should  not  have  endured 
so  many  dangers,  which  allowed  us  not  even  to  take  breath ^ 
What  then  was  it?  Unless  somewhat  of  things  future  had 
excited  us,  unless  we  had  been  persuaded  that  there  is  a 
good  hope,  we  should  not  have  been  filled  with  the  more 
alacrity  by  suffering.  For  who  would  have  chosen  for  the 
sake  of  what  we  have  here  to  endure  so  many  sufferings, 
and  to  live  a  life  of  anxiety,  and  full  of  dangers?  For  whom 
would  they  J^ersuade  ?  For  are  not  these  things  of  them- 
selves enough  to  trouble  the  disciples,  when  they  see  their 
teacher  in  dangers  ?    But  this  was  not  your  case. 

For  our  exhortation,  that  is,  our  doctrine,  was  not  of 
deceit.  The  matter,  he  says,  is  not  guile  nor  deceit,  that  we 
should  give  it  up.  It  is  not  for  things  abominable,  as  the 
tricks  of  jugglers  and  sorcerers.  For  this  is  the  meaning 
of  uncleanness.  Nor  in  guile,  nor  for  any  insurrection  '^, 
like  what  Theudas  did.  But  as  ne  were  allowed  of  God  to 
he  put  in  trust  with  the  Gospel,  even  so  we  speak,  not  as 
pleasing  men,  but  God.  Do  you  see,  that  it  is  not  vain- 
glory? But  God,  he  says,  which  trieth  our  hearts.  We  do 
nothing  for  the  sake  of  pleasing  men,  he  says.  For  on 
whose  account  should  we  do  these  things?  Then  having 
praised  them  by  saying  j*"  Not  as  wishing  to  please  men, 
nor  seeking  honours  from  men,  he  adds,  But  as  we  were 
allotced  of  God  to  be  put  in  trust  with  the  Gospel.  As  if 
he  had  said,  Unless  He  had  seen  that  we  were  free  from 
every  worldly  consideration.  He  would  not  have  chosen  us. 

'  B.  omite  '  and,'  &c.  as  rec.  t.  sense  hardly  fits  either  word.      Hales 

B.  adds,  '  Ye  in  tribulation,   and  conj.  Ir)  (rraatt,  and  B.  and    one  Paris 

we  in  tribulation.'  Mss.  omit  tv. 

K  Edd.  Iw  iriffTuau,  which  Ed.  Par.  l'  B.  '  he  says,'  omitting  '  he  adds.' 
would  render  '  for  government,'  which 


They  acted  as  God's  approved  Ministers.  351 

As  therefore  He  approved  us,  such  also  we   remain.      JVe  Hom. 

TT 

were  allowed,  he  says,  of  God,  that  is,  He  approved  us,  and 


entrusted  us  with  the  Gospel.  As  therefore  we  appeared  to 
God  approved,  so  also  we  remain.  It  is  a  proof  of  this  our 
virtue,  that  we  are  entrusted  with  the  Gospel.  But  if  there 
had  been  any  thing  bad  in  us,  God  would  not  have  approved 
us.  But  the  expression  that  He  approved  us,  implies,  here, 
that  He  found  us  trustworthy'  and  trusted  us.  It  is  not,  to  ■hx.lfj.au; 
search.  For  we  indeed  act  upon  trial,  but  He  without 
having  made  trials  Therefore  so  we  speak,  as  it  is  likely  ^  3«*;^« 
that  those  should,  who  are  allowed  and  entrusted  of  God 
to  be  worthy  of  the  Gospel.  And  we  speak  not  as  pleasing 
men,  that  is,  not  on  your  account  do  we  do  all  these  things. 
Because  previously  he  had  praised  them,  that  he  might  not 
bring  his  speech  under  suspicion,  he  says, 

Ver.  5,  6,  For  neither  at  any  time  used  ice  Jiattering 
words,  as  ye  knoiv,  nor  a  cloke  of  covet ousn ess,  God  is 
witness.  Nor  of  men  sought  we  glory,  neither  of  you,  nor 
yet  of  others,  ithen  we  might  have  been  burdensome  as  the 
Apostles  of  Christ. 

For  neither  at  any  time,  he  says,  used  we  Jiattering  words, 
that  is,  we  did  not  flatter,  which  is  the  part  of  deceivers,  who 
wish  to  get  possession  and  to  domineer.  No  one  can  say 
that  we  flattered  in  order  to  rule,  nor  that  we  had  recourse 
to  it  for  the  sake  of  wealth.  Of  this,  which  was  manifest, 
he  afterwards  calls  them  to  be  witnesses.  '  Whether  we 
flattered,'  he  says, '  ye  know.'  But  as  to  what  was  uncertain, 
namely,  whether  it  were  in  a  spirit  of  covetousness",  he  calls 
God  to  witness.  Nor  of  men  sought  we  glory,  neither  of  you, 
nor  yet  of  otJiers,  when  we  might  have  been  burdensome  as 
the  Apostles  of  Christ,  that  is,  not  seeking  after  honours 
either,  nor  boasting  ourselves,  nor  requiring  attendance  of 
guards.  And  yet  even  if  we  had  done  this,  we  should  have 
done  nothing  out  of  character.  For  if  persons  sent  forth 
by  kings  are  nevertheless''  in  honour,  n)uch  more  might  we 
be.  And  he  has  not  said,  that  '  we  were  dishonoured,'  nor 
that  '  we  did  not  enjoy  honours,'  which  would  have  been  to 

'  r^oTtji,    a   character,    a    way.    B.         k  i.  e.  though  sent  by  mere  earthly 
reads    ■jr^ixpxru,  '  a  c/oke,'  (lit.  a  pre-     kings.     The  Catena  omits  the  word, 
text.) 


352  Forhearnnce  <uid  affection  of  Si.  Ptml. 

1  Thes.  reproach  ihem,  but '  we  did  not  seek  them.'  We  therefore, 
zjSlIi  who,  when   we  might  have  sought  them,  sought  them  not, 

even  when  llie  Prochimation  required  it,  how  shoukl  we  do 

any  thing  lor  the  sake  of  glory?    And  yet  even  if  we  had 

sought  them,  not  even  in  that  case  would  there  have  been 

any  blame.     For  it  is  fit  that  those  men  who  are  sent  forth 

from  God,  as  ambassadors  now  coming  from  heaven,  should 

enjoy  great  honour. 

it«<ri-        But  with  an  excess  of  forbearance'  we  do  none  of  these 

QicuTias.  ti^jj^g^^  ([^^^  y^Q  ijiay  stop  the    mouths    of  the  adversaries. 

(3^    And  it  cannot  be  said,  that  to  you  we  act  thus,  but  not  so 

others.     For  thus  also  he  said  in  his  Epistle  to  the  Corin- 

2  Cor.  thians :  Fo)-  ye  sujffer^  if  a  man  bring  you  into  bondage,  if  a 
^''  man  devour  you,  if  a  man  take  of  you,  if  a  man  exalt 
2  Cor.    himself,  if  a  man  smite  you  on  the  face.     And  again.  His 

'        bodily  presence  is  weak,  and  his  speech  contemptible.     And 

2  Cor.    again,  Forgive  me  this  urong.     For  he  shews  there  also  that 

2  j^  ^^'  he  was  exceeding  humble  from  his  suffering- so  many  things. 

tuy,       But  here  he  also  says  concerning  money,  when  ue  might 

pihur'"  '"''^'^  been  burdensome,  as  the  Apostles  of  Christ. 

on-'  Ver.  7,  8.  But  ire  were  gentle  among  you,  even  as  a  nurse 

cherisheth  her  children.     So  being  affectionately  desirous  of 

you,  we   were  willing  to   have  imparted  unto  you  not  the 

Gospel  of  God  only,  but  also  our  own  souls,  because  ye  icere 

dear  unto  us. 

But  we  were  gentle,  he  says,  that  is,  we  exhibited  nothing 

that  was  offensive  or  troublesome,  or  displeasing,  or  boastful. 

And  the  expression,  among  you,  is  as  if  he  should  say,  we 

3>.S|(»     were  as  one  of  you,  not  taking  the  higher  place".   Even  as  a 

B.  and   fm^gQ  cherishcth  her  children.     So  ought  the  teacher  to  be. 

Cat.  rit- 

$/».  Does  the  nurse  flatter  that  she  may  obtain  glory  }  Does  she 
ask  money  of  her  little  children?  Is  she  offensive  or  burden- 
4  g  j^j^, some  to  them?  Are  they  not  more  indulgent  to  them^  than 
Cat.  mothers?  Here  he  shews  his  affection.  So  being  affectionately 
desirous  of  you,  he  says,  that  is,  being  attached  to  you,  we 
were  so  bound  to  you,  he  says,  that  we  not  only  took 
nothing  of  you,  but  if  it  had  been  necessary  even  to  impart  to 
you  our  souls,  we  should  not  have  refused.  Tell  me,  then, 
is  this  of  a  human  view?  and  who  is  so  foolish  as  to  saj' 
this  ?     We  were  willing  to  have  imparted  to  you,  he  says, 


rovToif. 


St.  Paid  ivilling  to  give  Irif.  sold  for  hisfrlciu/s,  ',]~)S 

not  t/ie  Gospel  of  God  only,  hut  also  our  own  souls.     So  that  Hom. 
this  is  greater  than  the  other.     And  what  is  the  gain  ?     For '— 


from  the  Gospel  is  gain,  but  to  give  our  soulf=,  with  respect 
to  the  difficulty,  is  a  gi'eater  thing  than  that.  For  merely  to 
preach  is  not  the  same  thing  as  to  give  the  soul.  For  that 
indeed  is  more  precious,  but  the  latter  is  a  matter  of  more 
difficulty.  We  were  vvilling,  he  says,  if  it  were  possible, 
even  to  spend  our  souls  upon  you'.  Since  then  he  praised, 
and  does  praise,  on  this  account  he  says,  that,  not  seeking 
money,  nor  flattering  you,  nor  desiring  glory,  do  we  do  this. 
For  observe,  if  they  had  contended  much,  and  so  otight  to 
be  praised  and  admired  even  extraordinarily,  that  they  might 
be  more  firm,  the  praise  might  be  suspicious.  On  this 
account  repelling  the  suspicion,  he  mentions  the  dangers. 
And  again,  that  he  may  not  be  thought  to  speak  of  the 
dangers  on  this  account,  as  if  labouring  for  them,  and  claiming 
to  be  honoured  by  them,  he  has  therefore  added,  after  mention 
of  the  dangers.  Because  ye  were  dear  unto  us;  shewing  that 
on  this  account  we  would  willingly  have  given  even  our  souls, 
because  we  were  vehemently  attached  to  you.  The  Gospel 
indeed  we  preached,  because  God  commanded  it;  but  so 
much  do  we  love  you,  that,  if  it  were  possible,  we  would 
have  given  even  our  souls. 

He  who  loves,  ought  so  to  love,  that  if  he  were  asked  even  Moral. 
for  his  soul',  and  it  were  possible,  he  would  not  refuse  it.  I^^^,^^v 
Why  do  I  say  '  if  he  were  asked,'  he  would  even  run  to  present  \  ^?"'[°^ 
him  with  the  gift?     For  nothing,  nothing  can  be  sweeter  than 
such  love;  nothing  will  fall  out  there  that  is  grievous.    Truly 
a  faithful  friend  is  the  medicine  of  life.     Truly  a  faithful 'Ecc\us. 
friend  is  a  strong  defence.     For  what  will  not  a  true  andjb.  u*. 
sincere  friend  perform.?     What  pleasure  will  he  not  afford? 
what   benefit  ?    what    security  ?    Though    you  should  name 
infinite  treasures,  none    of  them  is    comparable    to    a   real 
friend.     And  first  let  us  speak  of  the  great  delight  of  friend- 
ship itself.    A  friend  rejoices  at  seeing  his  friend,  and  expands 
with  joy.     He  is  knit  to  him  with   an  union  pf  soul  that 

1  B.  adds,  '  and  we  should  not  have  dnred  our  love.'   (tmv  dydrtty )  Reading 

been    subject   to    any   compulsion.'    A  rriv  dvdyxtj*,  from   B.  the  sense  would 

Paris  Ms.  also  adds  something  like  this,  be,   wv  should  not  have  suffered   that 

which  is  unintelligible.    'For  if  we  had  hard  treatment, 
not  been  willing,  we  should  have  en- 

'2  A 


354  Great  Blessim/s  of  true  Friendship. 

iThes.  affords  unspeakable  pleasure.     And  if  he  only  calls  him  to 
-  '  remembrance,  he  is  roused  in  mind,  and  transported. 

I  speak  of  real  friends,  men  of  one  soul,  who  would  even 
die  for  each  other,  who  love  fervently.  Do  not,  thinking  of 
those  who  barely  love,  who  are  table-companions,  mere 
nominal  friends,  suppose  that  my  discourse  is  refuted.  If 
any  one  has  a  friend  such  as  I  speak  of,  he  will  acknowledge 
the  truth  of  my  words.  ITe,  thougli  he  sees  his  friend  every 
day,  is  not  satiated.  For  him  he  prays  for  the  same  things 
as  for  himself.  I  know  one,  who  calling  upon  holy  men  in 
behalf  of  his  friend,  besought  them  to  pray  first  for  him,  and 
then  for  himself.  So  dear  a  thing  is  a  good  ftiend,  that 
times  and  places  are  loved  on  his  account.  For  as  bodies 
that  are  luminous  spread  their  radiance  to  the  neighbouring 
places,  so  also  friends  leave  a  grace  of  their  own  in  the 
places  to  which  they  have  come.  And  oftentimes  in  the 
absence  of  friends,  as  we  have  stood  on  those  places,  we 
have  wept,  and  remembering  the  days  which  we  passed 
together,  have  sighed.  Tt  is  not  possible  to  represent  by 
speech,  how  great  a  pleasure  the  presence  of  friends  affords. 
But  those  only  know,  who  have  experience.  From  friends 
we  may  both  ask  a  favour,  and  receive  one  without  suspicion. 
When  they  enjoin  any  thing  to  us,  then  we  feel  indebted  to 
them ;  but  when  they  are  slow  to  do  this,  then  we  are 
sorrowful.  We  have  nothing  which  is  not  theirs.  Often 
desp.ising  all  things  here,  on  their  account  we  are  not  willing 
to  depart  hence,  and  they  are  more  regretted  by  us  than  the 
light. 
(4)  For,  in  good  truth,  a  friend  is  more  to  be  desired  than  the 
light ;  1  speak  of  a  true  one.  And  wonder  not :  for  it  were 
better  for  us  that  the  sun  should  be  extinguished,  than  that 
we  should  be  deprived  of  friends.  It  is  better  to  live  in  dark- 
ness, than  to  be  without  friends.  And  I  will  tell  you  why. 
Jiecause  many  who  see  the  sun  are  in  darkness,  but  they  can 
never  be  even  in  tribulation,  who  abound  in  friends.  I  speak 
of  spiritual  friends,  who  prefer  nothing  to  friendship.  Such 
was  Paul,  w  ho  would  willingly  have  given  his  own  soul,  even 
'seep,  though  not  asked,  nay  would  have  plunged  into  hell'  for 
note  h"^*^*^"^"     ^'^^th  so  ardent  a  disposition  ought  we  to  love. 

1  wish  to   give  you  an  example  of  friendship.     Friends, 


Primitive  Christians.      Friends  love  to  seem  indebted.       355 

that  is,  friends  according  to  Christ,  surpass  fathers  and  sons.   Hom. 

For  tell  me  not  of  friends  of  the  present  day,  since  this  good  — Lj 

thing  also  has  past  away  with  others.     But  consider,  that  in 
the  time  of  the  Apostles,  I  speak  not  of  the  chief  men,  but  of 
the  believers  themselves  generally,  all,  he  says,  were  of  one  Acts  4, 
heart  and  one  soul,  neither  said  any  of  them  that  owjht  of  the 

things  u-hich  he  possessed  was  his  own and  distribution 

was  made  unto  every  man,  according  as  he  had  need.  There 
were  then  no  such  words  as  '  mine'  and  '  thine.'  This  is 
friendship,  that  a  man  should  not  consider  his  goods  his  own, 
but  his  neighbour's,  that  his  possessions  belong  to  another ; 
that  he  should  be  careful  of  his  friend's  soul "",  even  as  of  his 
own,  and  that  his  friends  should  in  like  manner  shew  the 
same  disposition  towards  him. 

And  where  is  it  possible  that  such  an  one  should  be  found? 
Nay,  it  is  not  possible  because  we  have  not  the  will,  since  if 
we  were  willing  it  is  abundantly  possible.  For  if  it  wei*e  not 
possible,  neither  would  Christ  have  commanded  it,  nor  have 
discoursed  so  much  concerning  love.  A  great  thing  is  friend- 
ship, and  how  great,  no  one  can  know,  and  no  discourse 
represent,  but  experience  itself  It  is  this ^  that  has  caused 'i.e. the 
heresies.  This  makes  the  Greeks  still  to  be  Greeks.  He  who  J^^e. 
loves  does  not  wish  to  command,  nor  to  rule,  but  is  rather 
obliged  when  he  is  ruled  and  commanded.  He  wishes  rather 
to  bestow  a  favour  than  to  receive  one,  for  he  loves,  and  is 
so  affected,  as  not  having  satisfied  his  desire.  He  is  not  so 
much  gratified  when  good  is  done  to  him,  as  when  he  is  doing 
good.  For  he  wishes  to  oblige,  rather  than  to  be  indebted  to 
him;  or  rather  he  wishes  both  to  be  beholden  to  him,  and  to 
have  him  his  debtor.  And  he  wishes  both  to  bestow  favours, 
and  not  to  seem  to  bestow  them,  but  himself  to  be  the  debtor. 
I  think  that  perhaps  many  of  you  do  not  understand  what  has 
been  said:  it  is  necessary  therefore  to  say  it  again.  He  wishes 
to  be  the  first  in  bestowing  benefits,  and  not  to  seem  to  be  the 
first,  but  to  be  returning  a  kindness.  Which  God  also  has  done 
in  the  case  of  men.  He  purposed  to  give  His  own  Son  for  us; 
but  that  He  might  not  seem  to  bestow  a  favour,  but  to  be  in- 
debted to  us.  He  commanded  Abraham  to  offer  his  son,  that  see  Gen. 

22,  16. 

"*  Or  '  life.'  The  double  meaning  of  the  word  should  be  kept  in  sight  through- 
out. 

•2  A  2 


356  True  Friendship  a  plant  of  Heaven,  unknown  here» 

1  Thes.  whilst  doing  a  great  kindness,  He  might  seem  to  do  nothing 
"' ''    '-  great. 

For  when  indeed  there  is  no  love,  we  both  upbraid  men 
with  our  kindnesses  and  we  exaggerate  little  ones,  but  when 
there  is  love,  we  Ixtth  conceal  them  and  \vish  to  make  the 
great  appear  small,  that  wo  may  not  seem  to  have  our  friend 
for  a  debtor,  but  ourselves  to  be  debtors  to  him,  in  having 
him  our  debtor.  I  know  that  the  greater  part  do  not  under- 
stand what  is  said,  and  the  cause  is,  that  I  am  speaking  of  a 
thing  which  now  dwells  in  heaven.  As  therefore  if  I  were 
speaking  of  any  plant  growing  in  India,  of  which  no  one  had 
ever  had  any  experience,  no  speech  would  avail  to  represent 
it,  though  I  should  utter  ten  thousand  words :  so  also  now 
whatever  things  I  say,  I  say  in  vain,  for  no  one  will  be  able 
to  understand  me.  This  is  a  plant  that  grows  in  heaven, 
having  for  its  branches  not  heavy-clustered  pearls °,  but  a 
virtuous  life,  much  more  acceptable  than  they.  "What  plea- 
sure would  you  speak  of,  the  foul,  or  the  honourable  }  But 
that  of  friendship  excelleth  them  all,  though  you  should 
s])eak  of  the  sweetness  of  honey.  For  that  satiates,  but  a 
friend  never  does,  so  long  as  he  is  a  friend  ;  nay,  the  desire 
of  him  rather  increases,  and  such  pleasure  never  admits  of 
satiety.  And  a  friend  is  sweeter  than  the  present  life.  Many 
therefore  after  the  death  of  their  fiiends  have  not  wished  to 
live  any  longer.  With  a  friend  one  would  bear  even  banish- 
ment willingly ;  but  without  a  friend  would  not  choose  to 
inhabit  even  his  own  country.  With  a  friend  even  poverty 
is  tolerable,  but  without  him  both  health  and  riches  are 
I  ^a-a.  intolerable.  Such  an  one  has  another  self;  I  am  straitened  ^ 
'^■'"V''*"'"  because  I  cannot  instance  by  an  example.  For  I  should 
choking,  make  it  appear  that  what  has  been  said  is  much  less  than  it 
ought  to  be. 

And  these  things  indeed  are  so  here.  But  from  God  the 
reward  of  friendship  is  so  great,  that  it  cannot  be  expressed. 
He  gives  a  reward,  that  we  may  love  one  another.  For  He 
says,  '  Love,  and  receive  a  reward,'  for  that,  for  which  we 
owe  a  reward.  '  Pray,'  He  says,  '  and  receive  a  reward,* 
for  that  for  which  we  owe  a  reward,  because  we  ask  for  good 
things.  *  For  that  which  you  ask,'  He  says,  '  receive  a 
"  One  Ms.  '  branches  not  laden  with  fniit,  but  bearing.' 


God  reioards  Friendship,  though  itself  a  benefit.  357 

reward.     Fast,    and   receive    a   reward.      Be   virtuous,    and   Hom. 


receive  a  reward,'  though  you  rather  owe  a  reward.  Jiut  as 
fathers,  when  they  have  made  their  children  virtuous,  then 
further  give  them  a  reward  ;  for  they  are  debtors,  because 
they  have  afforded  them  a  pleasure  ;  so  also  God  acts.  '  Re- 
ceive a  reward,'  He  says,  '  if  thou  be  virtuous,  for  thou 
delightest  thy  Father,  and  for  this  I  owe  thee  a  reward.  But 
if  thou  be  evil,  not  so  :  for  thou  provokest  Him  that  begot 
thee.'  Let  not  us  then  provoke  God,  but  let  us  delight  Him, 
that  wc  may  obtain  the  kingdom  of  Pleaven,  in  Christ  Jesus 
our  Lord,  &c. 


II. 


HOMILY      III. 


1  Thess.  ii.  9—12. 

For  ye  remember,  brethren,  our  labour  and  travail:  for 
labouring  night  and  day,  because  we  would  not  be  charge- 
able unto  any  of  you,  ive  jjreached  unto  you  the  Gospel  of 
God.  Ye  are  witnesses,  and  God  also,  how  holily  and 
justly  and  unblameably  we  behaved  ourselves  among  you 
that  believe:  As  ye  know  how  we  exhorted  and  comforted 
and  charged  every  one  of  you,  as  a  father  doth  his  children. 
That  ye  would  walk  worthy  of  God,  Who  hath  called  you 
unto  His  kingdom  and  glory. 

'  al. '  to  The  teacher  ought  to  think '  none  of  those  things  burden- 
™  ^'  some  which  tend  to  the  salvation  of  his  disciples.  For  if  the 
blessed  Jacob  was  buffeted  night  and  day  in  keeping  his 
flocks,  much  more  ought  he,  to  whom  the  care  of  souls  is 
entrusted,  to  endure  all  toils,  though  the  work  be  laborious 
and  mean,  looking  only  to  one  thing,  the  salvation  of  his 
disciples,  and  the  glory  thence  arising  to  God.  Accordingly 
see  how  Paul,  being  the  Preacher  and  Apostle  of  the  world, 
and  raised  to  so  great  honour,  worked  with  his  hands  that 
he  might  not  be  burdensome  to  his  disciples. 

For  ye  remember,  he  says,  my  brethren,  our  labour  and 
Iraioil.  He  had  said  previously,  we  m<V///i  have  been  burden- 
some as  the  Apostles  of  Christ,  as  he  also  says  in  the  Epistle 
1  Cor.  to  the  Corinthians,  Do  ye  not  know  that  they  which  minister 
J  4  '  about  holy  things,  lire  of  the  things  of  the  Temple?  Even  so 
hath  Christ  ordained  that  they  which  preach  the  Gospel 
.should  live  of  the  Gospel.  But  I,  he  says,  would  not,  but  I 
laboured ;    and  he   did  not  merelv  labour,  but   with  much 


The  Churches  witnesses  to  St.  Paul's  personal  labour.       359 

diligence.     And  observe  what  he  says ;    For  ye  reniemher,  Hom. 
he    has  not    said,  the    benefits   received  from  me,  but,  our '- 


labour  and  travail:    for  labouring  night  and  day,  because 
we  would  not  be  chargeable  unto  any  of  you,  ive  preached 
unto  you  the  Gospel  of  God.     And  to   the   Corinthians  he 
said  a  different  thing,  I  robbed  other  Churches,  taking  wages 2  Cor, 
of  them  to  do  you  service.     And  yet  even  there  he  worked,     ' 
but  of  this  he  made  no  mention,  but  urged  what  was  more 
striking  %  as  if  he  had  said,  I  was  maintained  by  others  when 
ministering    to   you.     But   here    it  is    not    so.     But   what.? 
Labouring  night  and  day.     And  there  indeed  he  says.  And 2  Cor.8, 
when  I  was  present  with  you,  and  wanted,  I  was  chargeable  ^' 
to  no  man,  and,  /  took  ivages  to  do  you  service.     But  here 
he  shews  that  the  men  were  in  poverty,  but  there  it  was  not 
so. 

On  this  account  he  frequently  calls  upon  them  as  witnesses. 
For  ye  are  witnesses,  he  says,  and  God  also,  making  his 
speech  worthy  of  credit  *",  and  suggesting  that  which  most 
fully  assured  them.  For  that  indeed  was  uncertain  to  those 
who  were  ignorant  of  it ;  but  this  was  without  doubt  to  all. 
And  wonder  not.  For  he  did  not  look  to  this,  that  he  was " 
Paul  who  said  these  things.  But  much  beyond  what  was 
necessary  he  gives  them  assurance.  Wherefore  he  says, 
Ye  are  witnesses,  and  God  also,  how  holily  and  justly  and 
unblameably  we  behaved  ourselves  among  you  that  believe. 
It  was  proper  to  praise  them  again.  On  this  account  he  sets 
these  things  before  them,  which  were  sufficient  to  persuade 
them.  For  he  reasons,  that  he  who  was  in  want,  and  did  not 
receive  any  thing,  would  much  more  not  receive  any  thing 
now.  How  holily  and  justly  and  unblameably  we  behaved 
ourselves  among  you  that  believe. 

As  ye  know  how  we  exhorted  and  comforted  every  one  of 
you,  as  a  father  doth  his  children.  Above  having  spoken  of 
his  behaviour,  here  he  speaks  of  his  love,  which  was  even 
more  than  what  belonged  to  his  rule  over  them.  And  what 
is  said  marks  his  freedom  from  pride.  As  a  father  doth  his 
children,  we  exhorted  and  comforted  and  charged  every  one 

^  or  '  wounding;'  TXr^KTucurt^o^.  most  fully  assured  them.' 

''  B.  and  Musculus,  God  indeed  is  a  "^  B.  and  Old  Lat.  for  question  not 
credible  "Witness,  but  this   was    what     '  Was  it  Paul,  &c.' 


SaO  IVkal  St.  Paul  asked  of  his  Converts. 

1  Thes.  of  you,  that  ye  would  ualk  worthy  of  God,  Who  hath  called 
"^ — '- — '  yoti  unto  His  kiiiydoin  and  glory.  When  he  has  said, 
charying  you,  then  lie  makes  mention  oi  fathers,  shewing 
that  although  we  charged,  it  was  not  violently,  but  like 
fathers.  Every  one  of  you.  Strange  !  in  so  great  a  multitude 
to  omit  no  one,  neither  small  nor  great,  neither  rich  nor 
poor.  Exhorting  you  to  what,  does  he  say?  To  bear  all 
things.  And  comforting  a )id  charging.  Exhorting^,  thexe- 
fore  they  did  not  seek  glory;  and  charging,  therefore  they 
did  not  flatter.  That  ye  tcould  nalk  worthy  of  God,  Who 
hath  called  you  to  His  kingdom  and  glory.  Observe  again, 
how,  in  relating,  he  both  teaches  and  comforts.  For  if  He 
hath  called  them  unto  His  kingdom  %  they  ought  to  endure 
all  things.  We  entreat  ^  you,  not  that  you  should  grant  us 
any  favour,  but  that  you  should  gain  the  kingdom  of  heaven. 

Ver.  13.  For  this  cause  also  thank  ice  God  uithout  ceasing, 
because  when  ye  received  the  word  of  God,  which  ye  have 
heard  of  us,  ye  received  it  not  as  the  word  of  men,  but  as  it 
is  in  truth,  the  word  of  God,  which  effectually  ivorketh  also 
in  you  that  believe. 

It  cannot  be  said,  he  says,  that  we  indeed  do  all  things 
unblameably,  but  you  have  done  things  unworthy  of  our 
conversation.  For  hearing  us,  you  were  not  affected  as  hear- 
ing men,  but  ye  gave  such  heed,  as  if  God  Himself  were 
exhorting  you.  Whence  is  this  manifest?  Because  as  he 
shews  from  his  own  temptations  and  their  testimony,  and  the 
way  in  which  he  acted,  that  he  did  not  preach  with  flattery 
or  vain-glory;  so  from  their  trials,  he  shews  also  that  they 
rightly  received  the  word.  For  whence,  he  says,  unless  ye 
had  heard  as  if  God  were  speaking,  did  ye  endure  such 
perils .''    And  observe  his  dignity. 

Ver.  J  4,  15,  16.  For  ye,  brethren,  became  followers  of  the 
Churches  of  God,  uhicli  in  Judtea  are  in  Christ  Jesus ;  for 
ye  also  have  suffered  like  tilings  of  your  own  countrymen, 
even  as  they  have  from  the  Jews:  Who  both  killed  the  Lord 
Jesus,  and  their  own  prophets,  and  have  persecuted  us,  and 
they  please  not  God,  and  are  contrary  to  all  men ;  Forbid- 
ding us  to  speak  to  the  Gentiles  that  they  might  be  saved,  to 

•^  Or  entreating,  and  so  he  takes  it     glory.' 
below.  f  E.  V.  Exhorting. 

'•  B.  ;idds,  '  if  He  called   them  unto 


The  Jews  persecuted  in  spite  of  knowledge.  361 

Jill  up  their  sins  alway:  for  the  wrath  is  come  upon  them   Hom. 
to  the  uttermost.  L 


Ye,  he  says,  became  followers  of  the  Churches  of  God  (2) 
which  are  in  Judcea.  This  is  a  great  consolation.  It  is  no 
wonder,  he  says,  that  they  should  do  these  things  to  you, 
inasmuch  as  they  have  done  it  also  to  their  own  countrymen. 
And  this  too  is  no  little  proof  that  the  Proclamation  is  true, 
that  even  Jews  were  able  to  endure  all  things.  For  ye,  he 
says,  have  suffered  like  things  of  your  own  countrymen,  even 
as  they  have  from  the  Jews.  There  is  something  in  his 
saying,  '  as  they  also  in  Judaea,'  for  it  shews,  that  every 
where  they  rejoiced,  as  having  contended.  He  says  there- 
fore, that  ye  also  have  suffered  like  things.  And  again, 
what  wonder  is  it,  if  they  have  dared  to  do  to  you,  the  like 
things  which  they  have  done  also  to  the  Lord  ? 

Do  you  see  how  he  introduces  this  as  containing  great 
consolation  ?    And  constantly  he  adverts  to  it ;  and  upon  a 
close  examination  one  may  find  it  in  nearly  all  his  Epistles, 
how  variously ',  upon  all  occasions  of  temptation,  he  brings  '  or 
forward  Christ.    Observe  accordingly,  that  here  also,  when  g^i]^,^. 
accusing  the  Jews,  he  puts  them  in  mind  of  the  Lord,  and  ^««'P''«"« 
of  the  sufferings  of  the  Lord;  so  well  does  he  know  that  this 
is  a  matter  of  the  greatest  consolation.    • 

Who  both  killed  the  Lord,  he  says — but,  perhaps,  they  did 
not  know  Him, — rather  they  did  know  Him.  What  then  ? 
Did  they  not  slay  and  stone  their  own  prophets,  whose  books^'  fiuxn 
even  they  carry  about  with  them  }  However,  they  did  not  do 
this  for  the  sake  of  truth.  There  is  therefore  not  only  a  con- 
solation under  the  temptations,  but  they  are  reminded  not  to 
think  that  [the  Jews]  did  it  for  the  truth's  sake,  and  be  troubled 
on  that  account.  And  have  persecuted  us^,  he  says.  And 
we  also,  he  says,  have  suffered  numberless  evils.  Aiid  they 
please  not  God,  and  are  contrary  to  all  men,  forbidding  us 
to  speak  to  the  Gentiles,  that  they  might  be  saved.  Contrary 
to  all  men,  he  says.  How  t  Because  if  we  ought  to  speak  to 
the  world,  and  they  forbid  us,  they  are  the  common  enemies 
of  the  world.  They  have  slain  Christ  and  the  prophets,  they 
insult  God,  they  are  the  common  enemies  of  the  world,  they 
banish  us,  when  coming  for  their  salvation.     What  wonder 

e  \Kiiu\i'»rui ■)  drove  us  out,  see  Acts  17   5.  14.  ov  persecuted  us  to  the  utmost. 


;362  Punishment  of  enemies  a  comfort  to  the  Church. 

iTHEs.if  they  have  done  sucli  things  also  to  you,  when  they  have 
_£liZ:_done  them  even  in  Judoea?  Forbidding  us  to  speak  to  the 
Gentiles,  that  they  mvjht  he  saved.  It  is  a  mark  of  envy 
therefore  to  hinder  die  salvation  of  all.  To  fill  up  their  sins 
ahvay.  But  the  wrath  is  come  upon  them  to  the  uttermost^. 
These  things  are  not  like  the  former.  There  is  here  no  return 
back,  no  limit.  But  the  wrath  is  nigh  at  hand.  Whence  is  this 
manifest?  From  that  which  Christ  foretold.  For  not  only 
is  it  a  consolation  to  have  partakers  in  our  afflictions,  but  to 
hear  also  that  our  persecutors  are  to  bo  punished.  And  if  the 
delay  is  a  grievance,  let  it  be  a  consolation  that  they  will 
never  lift  up  their  heads  again ;  or  rather  he  hath  cut  short 
the  delay,  by  saying,  THE  ivrath,  shewing  again'  that  it  was 
due,  and  predetermined,  and  predicted. 

Ver.  17.  But  we,  brethren,  being  taken  from  you^  for  a 
short  time  in  presence,  not  in  heart,  endeavoured  the  more 
abundantly  to  see  your  face  with  great  desire. 

He  has  not  said  '  separated,'  but  what  was  much  more. 
He  had  spoken  above  of  flattery,  shewing  that  he  did  not 
flatter,  that  he  did  not  seek  glory.  He  speaks  here  concern- 
ing love.  Because  he  had  said  above,  '  as  a  father,'  '  as  a 
nurse  cherishcth  her  children,'  here  he  uses  another  expres- 
sion, being  made  orphans,  which  is  said  of  children  who 
have  lost  their  fathers.  And  yet  were  they '  made  orphans  ? 
*  No' — he  says — '  but  we.  For  if  any  one  should  examine 
our  regret,  even  as  little  children  without  a  protector,  having 
sustained  an  untimely  bereavement,  are  in  great  regret  for 
their  parents,  not  only  from  the  feelings  of  nature  itself,  but 
also  on  account  of  their  deserted  state,  so  truly  do  we  too 
feel.'  From  this  also  he  shews  his  own  despondency  on  ac- 
count of  their  separation.  And  this  we  cannot  say,  he  saj's, 
that  we  have  waited  a  long  period,  hnifor  a  short  time,  and 
that  in  presence,  not  in  heart.  For  we  always  have  you  in 
our  mind.  See  what  great  love  !  Although  having  them 
always  in  his  heart,  he  sought  also  their  presence  face 
to    face.     Tell    me    not    of   your   superlative"'   philosophy! 

h  B.   adds,   '  what  is   to  the    utter-  orphans.' 

most.'  1  The  Thessalonians. 

'  Sav.  would  read  WXai,  '  that  it  was  '"  Gr.  superfluous.     He  means  such 

lon^'  sinco,'  for  t«X;»,  '  :ig;iin.'  as   would  make  friendship  quite  inde- 

^  ira^payifiivTtf,  '  hercaved,'  '  made  pendent  of  such  helps. 


St  Paul  eager  actually  to  see  those  he  loved.  368 

This  is  truly  fervent  love;    both  to  see,  and  to  hear,  and   Hom. 

speak;    and  this  may  be  of  much  advantage.       We  endea- 1- 

voured  the  more  abundantly.  What  is  more  abundantly? 
He  either  means  to  say,  '  we  were  vehemently  attached  to 
you,'  or,  '  as  was  likely,  being  bereaved  for  a  season,  we  en- 
deavoured to  see  your  face.'  Observe  the  blessed  Paul. 
When  of  himself  he  cannot  satisfy  his  longing,  he  does  it 
through  others,  as  wlien  he  sends  Timothy  to  the  Philippians, 
and  the  same  person  again  to  the  Corinthians,  holding  inter- 
course with  them  through  others,  when  he  cannot  of  himself. 
For  in  loving  them,  he  was  like  some  mad  person,  not  to  be 
restrained,  nor  to  command  himself*  in  his  affection.  i  ixa^. 

Ver.  18.    Wherefore  we  would  have  come  unto  you.  fi^xros 

Which  is  the  part  of  love;  yet  here  he  mentions  no  other 
necessity  but '  that  we  might  sec  you.'  Even  I  Paul,  once 
and  again.  But  Satan  hindered  us. 

What,   say  est  thou,  does  Satan  hinder?     Yes,  truly,   for     (3) 
this  was  not  the  work  of  God.     For  in  the  Epistle  to  the 
Romans,  he  says  that  God   hindered  him;    and  elsewhere  From 
Luke  says,  that  the  Spirit  hindered  them  from  going  into  i5°'^2 
Asia.     And  to"  the  Corinthians  he  says,  that  it  is  the  work  of  Acts  16, 
the  Spiiit,  but  here  only  of  Satan.     But  what  hindrance  of 
Satan  is  he  speaking  of.''  Some  unexpected  and  violent  tempt- 
ations :   for  a  plot,    It  says,   being   formed   against  him    by 
the  Jews,  he  was  detained  three  months  in  Greece.     And  it 
is  one  thing  to  remain  for  the  sake  of  the  dispensation,  and 
willingly,  and  another  to  be  hindered.     For  thei'e  he  says, 
Wherefore  having  no   more  place   in  these  parts,  and,   To  Rom. 
spare  you  I  came  not  as  yet  unto  Corinth.     But  here  nothing  2  Cor^i 
of  this  sort.    But  what  ^  That  Satan  hindered  him.     Even  /23. 
Paul,  he  says,  once  and  again.     Observe,  how  ambitious  he  «, 

is,  and  what  a  display  he  makes,  in  his  willingness  to  shew- 
that  he  loved  them  most  of  all.  Even  I  Paul,  he  says,  in- 
stead of  Although  no  others.  For  they  indeed  were  only 
willing,  but  I  even  attempted  it. 

Ver.  1 9.  For  what  is  our  hope,  or  joy,  or  croicn  of  rejoicing  ? 
Are  not  even  ye"  in  the  presence  of  our  Lord  Jesus  Christ  at 'i  or  ye 
His  comi)ig?  "'*"• 

"  2  Mss.  '  in  the  ciise  of." 


364  St.  PauVs  ardent  lox^e.     He  sent  to  give  comfort. 

1  Thes.  Are  the  Macedonians,  tell  me,  thy  hope,  O  blessed  Paul  ? 
— '- —  Not  these  alone,  he  says.  Therefore  he  has  added.  Are  tiot  ye 
also.  For  what,  he  says,  is  our  hope,  or  joy,  or  crown  of  re- 
joicing? Observe  then  the  words,  which  are  those  of  women, 
inflamed  with  tenderness,  and  talking  to  their  little  children. 
And  crown  of  rejoicing,  he  says.  For  the  name  of  crown  was 
not  sufficient  to  express  the  splendour,  but  he  has  added,  of 
rejoicing  also.  Of  what  fiery  warmth  is  this !  Never  could 
either  mother,  or  father,  yea  if  they  even  met  together,  and 
commingled  their  love,  have  shewn  their  own  affection  to  be 
equivalent  to  that  of  Paul.  Joy  and  crown,  he  says,  that  is, 
T  rejoice  in  you  more  than  in  a  crown.  For  consider  how 
great  a  thing  it  is,  that  an  entire  Church  should  be  present, 
planted  and  rooted  by  Paul.  Who  would  not  rejoice  in  such 
a  multitude  of  children,  and  in  the  goodness  of  those  children  ? 
So  that  it  is  not  flattery.  For  he  has  not  said  ye  simply,  but 
ye  also  together  with  others. 

Ver.  20.  For  ye  are  our  glory  and  joy. 

Chap.  iii.  1,  2.  Wlierefore,  when  we  could  no  longer  forbear, 
we  thought  it  good  to  he  left  at  Athens  alone.  We  thought 
it  good,  instead  of  '  we  chose.'  And  sent  Timotheus,  our 
brother  and  minister  qf  God,  and  felloiv-labourer  in  the 
Gospel  of  Christ. 

And  this  he  says,  not  as  extolling  Timothy,  but  honouring 
them,  that  he  sent  them  his  fellow-labourer,  and  minister  of 
the  Gospel.  As  if  he  had  said,  Having  withdrawn  him  from 
his  labours,  we  have  sent  to  you  the  minister  of  God,  and  our 
fellow-labourer  in  the  Gospel  of  Christ.  Then  follows  also 
the  cause, 

To  establish   you,  and  to  comfort   you   concerning  your 
faith. 

Ver.  3.   That  no  man  should  he  moved  by  these  afflictions. 

What  then  does  he  say  here.'*  Because  the  temptations  of 
the  teachers  trouble  their  disciples,  and  he  liad  then  fallen 
into  many  temptations,  as  also  he  himself  says,  that  Satan 
hindered  tts,  he  has  spoken  thus  to  recover  them.  And  this 
is  what  he  says;  Once  and  again  I  would  have  come  to  you, 
and  was  not  able.  Which  was  a  proof  of  great  violence,  and 
it  is  probable  that  this  would  trouble  them,  for  disciples  are 
not  so  much  troubled  at  their  own  lemptulions,  as  at  those  of 


Trials  less  grievous  if  foretold.  365 

their  teachers;  as  neither  is  the  soldier  so  much  troubled  at  Hom. 

Ill 
his  own  trials,  as  when  he  sees  his  general  wounded.      To 


estahlisJi  you,  he  says.  So  then  he  sent  him  that  they  might 
not  be  troubled,  but  not  that  they  were  at  all  deficient  in 
faith,  nor  that  they  required  to  learn  any  thing. 

And  to  comfort  you  concerning  your  faith,  that  no  man 
should  be  moved  by  these  ajjHictions;  for  yourselves  know  that 
we  are  appointed  thereunto. 

Ver.  4.  For  verily  ivhen  we  were  with  you,  we  told  you 
before  that  we  should  suffer  tribulations,  even  as  it  came  to 
pass,  and  ye  know. 

Ye  ought  not,  he  says,  to  be  troubled,  for  nothing  strange, 
nothing  contrary  to  expectation  has  happened;  which  was 
sufficient  to  raise  them  up.  For  do  you  see  that  on  this 
account  also  Christ  foretold  to  His  disciples.''  For  hear  Him 
saying,  A^ow  have  I  told  you  before  it  come  to  pass,  that  when  JohnU, 
it  is  come  to  pass  ye  may  believe.  For  greatly  indeed,  greatly 
does  it  tend  to  the  comfort  of  others,  to  have  heard  from  their 
teachers  what  is  to  happen.  For  as  he  that  is  sick,  if  he  hear 
from  his  physician  that  this  or  that  is  taking  place,  is  not 
much  troubled ;  but  if  any  thing  happen  unexpectedly,  as  if 
he  too  were  at  a  loss,  and  the  disorder  was  beyond  his  art, 
he  is  afflicted  and  troubled ;  so  also  is  it  here,  which  Paul 
foreknowing,  foretold  to  them,  '  we  are  about  to  be  afflicted,' 
as  it  came  to  pass,  he  says,  and  ye  know.  He  not  only  says 
that  this  came  to  pass,  but  that  he  foretold  also  many  other 
things,  and  they  happened.  We  are  appointed,  thereunto, 
so  that  not  only  ye  ought  not  to  be  troubled  and  disturbed 
about  the  past,  (for  that  is  to  he  moved,)  but  not  even  about 
the  future,  if  any  such  things  should  happen,  /br  we  are  ap- 
pointed thereunto. 

Let  us  hear,  who  have  ears  to  hear.  The  Christian  is  Moral. 
appointed  thereunto.  For  concerning  all  the  faithful  is  this  (4) 
said.  We  <tre  appointed  thereunto.  And  we,  as  if  we  were 
appointed''  for  ease,  think  it  strange  if  we  suffer  any  thing, 
and  yet  what  reason  have  we  for  thinking  any  thing  strange? 
For  no  season  of  affliction  or  temptation  has  ovei'taken  us, 
but  what  is  common  to  man.     It  is  a  fit  season  for  us  to  say  to 

•5  x«i^i»ai.  He  altudeis  to  the  sense  *  laid,'  as  if  it  were  '  laid  down  to  repose.' 


366  Christians  in  peace  should  do  exercise  for  ivar. 

1  Thes.  you,  Ye  have  not  yet  resisted  unto  blood,  striving  against  sin, 

^'  ^-    Or  vatluT,  this  is  not  seasfniaMe  for  us  to  say  to  you — but 

Heb.i2,  ^^^^^^  p     ^.^    j^^^,^    ^^^    ^^^^    despised    riches.     For   to    them 

indeed  these  words  were  said  with  reason,  when  they  had 
seeHeb.  lost,  all  thcir  own  jiossessions,  but  this  is  said  to  those  who 
^*^'  ^^'  retain  theirs.  Who  has  been  robbed  of  his  riches  for  Christ's 
sake  ?  Who  has  been  beaten  ?  Who  has  been  insulted  ? 
even  in  words,  1  mean.  ^Vllat  have  you  to  boast  of?  What 
confidence  have  you  to  say  any  thing.''  So  many  things 
Christ  suffered  for  us  when  we  were  enemies.  What  can  we 
shew  that  we  have  suffered  for  Him  .?  Nothing  that  we  have 
suffered  indeed,  but  infinite  good  things  that  we  have  re- 
ceived from  Him.  Whence  shall  we  have  confidence  in  that 
Day.''  Know  ye  not,  that  the  soldier  too,  when  he  can  shew 
numberless  wounds  and  scars,  will  then  be  able  to  shine  in 
the  presence  of  the  king?  But  if  he  has  no  good  action  to 
shew,  though  he  may  have  done  no  harm,  he  will  be  ranked 
among  the  last. 

But,  you  say,  it  is  not  the  season  of  war.  But  if  it  was, 
tell  me,  who  would  contend?  Who  would  attack?  Who 
would  break  througli'  the  phalanx?  Perhaps  no  one.  For 
when  I  see  that  you  do  not  despise  riches  for  the  sake  of 
Christ,  how  shall  I  believe  that  you  will  despise  blows? 
Tell  me,  do  you  bear  manfully  those  who  insult  you,  and  do 
you  bless  them  ?  You  do  not — but  you  disobey.  What  is 
attended  with  no  danger,  you  do  not;  and  will  you  endure 
blows,  in  which  there  is  much  pain  and  suffering?  Know 
ye  not  that  it  is  proper  in  peace  to  keep  up  the  exercises  of 
'  r««T(n/f  war''.  Do  you  not  see  these'  soldiers,  who  though  no  war 
earthly,  ^is^urbs  them,  but  it  is  profovmd  peace,  brightening  up  their 
arms,  and  going  forth  with  the  masters,  who  teach  them 
tactics,  into  the  broad  and  level  jilains,  I  may  say,  every  day, 
keep  up  with  the  greatest  strictness  the  exercises  of  war? 
Of  our  spiritual  soldiers,  who  has  done  this?  Not  even  one. 
For  this  reason  we  become  in  war  weak,  ignoble,  easily  led 
captive  by  any. 

f  3(«|aKr»,  '^  Push    through',  thus  we  '  push  through'  may  be  taken  of  urging 

read  ot  u6i<r(t.h,  Angl. '  shoving'  in  hard-  on  his  fellows. 

fought  battles.    B.  has  Sjt*o\^i,  another  ^  jj,  pace,  ut  sapitns,  aptarit  idonea 

tiifutt,    '    struck    or    beat    through;'  bcllo.     Hm: 


Various  enemies  are  ahcays  about  ris.  367 

But  what  stu}3idity  is  this,  not    to   think  the    present   a  Hom. 
season  of  war,  when  Paul  is  crying  out,  Yea,  and  all  that  will  ^  ^.^" 
live  godly  in  Christ  Jesvs  shall  svffer  jyersecution;  and  Christ  3,  12. 
says.  In  the  world  ye  shall  have  tribulation.     And  again  the  Johnie, 
blessed  Paul  with  a  loud  voice  cries  out,  saying,  We  icrestle  Ephes. 
not  against  flesh   and  blood,   and  again,  Stand  therefore,'^^^'^-^ 
having  your  loins  girt  about  with  truth.     And  none  of  them 
ever  then  said.  Why  dost  thou  arm  us,  when  it  is  not  war? 
Why  dost  thou  give  us  trouble  to  no  purpose  ?     Thou  puttest 
breastplates  on  the  soldiers,  when  it  is  allowed  them  to  rest 
and  be  still.     But  if  any  one  had  said  this,  he  would  have 
heard  on  the  other  hand,  Certainly,  however,   though  it  is 
not  war,  it  is  right  to  attend  to  the  concerns  of  war.     For 
he  who  in  peace  considers  the  business    of  battle,  will    be 
formidable  in  the  season  of  battle;  but  he  who   is  without 
experience  in  the  things  of  war,  will  be  more  troubled  even 
in  peace.     AVhy  so  ?    Because  he  will  weep   for  the  things 
which  he  possesses,  and  not  being  able  to  fight  for  them, 
will  be  in  anguish.     For  the  possessions  of  the  cowai'dly  and 
inexperienced,  and  ignoble  in  war,  are  the  property   of  all 
who  are  brave  and  warlike.     So  that  on  this  account  first 
I  arm  you.     But  then  also  the  whole  time  of  our  life  is  the 
season  of  war.      How  and    in  what  respect  ?     The  devil  is 
ever  at  hand.     Hear  what  is  said  concerning  him.  He  goeth  ]Pet.  5, 
about  as  a   roaring   lion,  seeking   whom   he   may  devour.  ' 
Numberless  bodily  affections  assail  us,  which  it  is  necessary 
to    enumerate,  that    we  may  not  vainly   deceive  ourselves. 
For  tell  me,  what  does  not  war  against  us .''     Do  not  riches, 
beauty,  pleasure,  power,  authority,  envy,  glory,  pride  ?     For 
not  only  does  our  own  glory  war  against  us,  forbidding  us  to 
descend'  to  humility;  but  the  glory  of  others  also,  leading!  al. '  to 
us   to   envy   and  ill-nature.     And  what   do   their  oppositcs, ''*°°P* 
poverty,  dishonour,  the  being  despised,  rejected,  having  no 
power  t    These  things    indeed    are    in   us.     But    from    men 
proceed    wickednesses,  plots,  deceits,  slanders,   assaults   in- 
numerable.      In    like   maimer    on    the    part    of    the    devils, 
principalities,  powers,  the  riders  of  the  darkness  of  this  world,  Eph.  6, 
spiritual  wickednesses.     Some    of  us    are    rejoicing,  others  ^' 
grieving,  both    are    deviations  from  the   right  course.     But 
health   and  sickness  (war  against  us).     From  what  quarter 


3()8  Passions  tempt  men  an  Piif/ans:  did  the  Martyrs. 

iTHEs.'"'in  not  man  be  falling  into  sin?    Would  you  that  I  should 

•^'  ^-    tell  you  from  the  hoginning,  commencing  even  immediately 

from  Adam?    What  took  captive  the  first  created?    Pleasure, 

and  eating,  and  the  love  of  dominion.     What,  the  son  who 

came  next  after  him  ?    Grudging  and  envy.     What  those  in 

the  time  of  Noah  ?    Fleshly  pleasures,  and  the  evils  issuing 

from   them.      What   his    son  ?     Insolence   and   irreverence. 

What  the  Sodomites?  Insolence,  wantonness,  and  fulness  of 

bread.     But   often    even  poverty   has   this  effect.     On  this 

„  account  a  certain  wise  man  said,   Give  me  neither  poverty 

Frov.  ^  . 

30,  8.     nor  riches.     However  it  is  neither  poverty  nor  riches,  but  the 

J.    ,  g   will  that  cannot  use  either  of  them  aright.    Acknowledge^  he 

9, 13.     says,  that  thou  passest  through  the  midst  of  snares. 

Sut?°        The  blessed  Paul  has  admirably  said,  We  are  appointed 

Horn,     thereunto.     He  has  not  said  merely,  that  we  are  tempted, 

p.  252.  but  that  ice  are  appointed  thereunto,  as  if  he  had  said.  For 

(5)     this  were  we  born.    This  is  our  business,  this  our  life,  and  dost 

thou  seek  rest  ?    The  executioner  does  not  stand  over  us, 

lacerating  our  sides,  and  compelling  us  to  sacrifice,  but  the 

desire  of  riches,  and  of  possessing  more,  is  instant,  tearing 

out  our  eyes.     No  soldier  has  kindled  a  pile,  nor  placed  us 

on  a  gi'idiron",  but  more  than  this,  the  flames  of  the  flesh 

set   fire    on    our    souls.       No    king   is    present    promising 

numberless  bounties,  and  putting  us  out   of  countenance. 

But   there    is  present   a  rage   for   glory,   tickling  us  worse 

than  he.     Truly  great  is  the  war,  exceedingly  great,  if  we 

would  watch. 

And  the  present  season  too  has  its  crowns.     Hear  Paul 

2  Tim.  '^^yi^g'    Henceforth   there    is  laid    up    for  me    a    crown  of 

4, 8.      rigliteousness,  which  the  righteous  Judge  shall  give  me.  .  .  and 

not  to  me  only,  but  unto  all  them  that  love  His  appearing. 

When  tliou  hast  lost  a  beloved  and  only  son,  whom    thou 

weit  bringing  up  in    much  wealth,   displaying  good  ho])es, 

himself  being  the  only  one  to  succeed  to  thine  inheritance ; 

do  not  complain,  but  give  thanks  to  God,  and  glorify  Him 

who  has  taken  him,  and  in  this  respect  thou  wilt  not  be  worse 

than  Abraham.     For  as  he  gave  him  to  God,  when  he  com- 

*  M  K^arUXti;.  From  the  Latin  Peri'^teph.  H.  ii.  399.  An  iron  seat  is 
'  L'raticiila.'  iSiich  was  the  '  Catasta'  mentioned  as  thus  used  at  Vienna, 
in  the  martvrdom  of  St.  Laurence.  Prud.     Euseb.  v.  1. 


Sickness  and  worldly  loss  opportunities  of  gain.  3  (59 

manded  it,  so  thou  hast  not  complained,  when  He  lias  taken  Hom. 
him.  Hast  thou  fallen  into  a  severe  sickness,  and  do  many 
come,  constraining  thee,  some  with  charms,  some  with 
amulets,  and  others  with  other  things,  to  remedy  the  evil  ? 
and  hast  thou  borne  it  firmly  and  unflinchingly  from  the  fear 
of  God,  and  chosen  to  suffer  all  things  rather  than  submit  to 
do  any  of  those  idolatrous  practices  ?  This  brings  to  thee  the 
crown  of  martyrdom.  Doubt  it  not  How '  and  by  what 
means  ?  I  will  tell  thee.  For  as  such  an  one  bears  firmly 
the  pains  of  torture,  so  as  not  to  worship  the  image,  even 
so  thou  bearest  the  sufferings  of  thy  disease,  so  as  to  want 
nothing  of  those  remedies  which  the  other  offers,  nor  to  do 
the  things  which  he  prescribes.  '  But  those  pains  are  more 
violent' — ^j^es,  but  these  are  of  longer  duration,  so  that  it  is  the 
same  in  the  end;  nay  often  these  are  more  severe  too.  For 
tell  me,  when  fever  is  raging  and  burning  within,  and  thou 
rejectest  the  charm  that  others  recommend  to  thee,  hast  thou 
not  bound  on  thee  the  crown  of  martyrdom  } 

Again,  has  any  one  lost  money  ?  many  advise  thee  to  have 
recourse  to  diviners  ;  but  thou,  from  fear  of  God,  because  it 
is  forbidden,  choosest  rather  not  to  receive  thy  money  than 
to  disobey  God — thou  hast  a  reward  equal  to  him  who  has 
given  it  to  the  poor.  If  having  lost,  thou  givest  thanks,  and 
when  able  to  have  recourse  to  diviners,  thou  bearest  not  to 
receive,  rather  than  so  to  receive  it,  thou  art  equal  in  respect 
of  gain  to  him,  who  has  divested  himself  of  the  same  for 
God's  sake.  For  as  he  from  the  fear  of  God  has  given  all 
to  the  poor,  so  thou  also  from  fear  of  God,  when  they  have 
plundered  thee,  hast  not  recovered  it. 

We  are  the  masters  of  injuring  or  not  injuring  ourselves. 
And  if  you  will,  let  us  make  the  whole  matter  plain  in  the 
case  of  theft  itself  The  thief  has  broken  through  the  wall, 
he  has  rushed  into  the  chamber,  he  has  carried  off  costly 
golden  vessels,  and  precious  stones,  in  short,  he  has  cleared 
thy  whole  treasure,  and  has  not  been  taken.  The  fact  is 
grievous,  and  it  seems  to  be  a  loss;  still  as  yet  it  is  not 
so,  but  it  depends  on  thee  to  make  it  either  a  loss  or  a 
gain.     And  how,  sayest  thou,  can   this  be  a  gain  }    I   will 

'    1  Ms.  But  if  thou  livest,  how. 

2  r. 


.•)7()         Jul/s  Patience,  under  losses  better  than  almsgiving. 

I  Thes.  endeavour  to  shew  ihoe  liow.     If  ihou   art  willing,  it  will 

-   '    '    be  a  great  gain,  but  if  unwilling,  the  loss  will  be  severer 

than  that  which  has  taken   place.       For   as  in  the   case  of 

artificers,  when  material  is  before    them,  he  who  is  skilled 

in  his  art  uses  it  to  good  purpose,  but  he  that  is  unskilful 

spoils  it,  and  makes  it  a  loss  to  him,  so  also  in  these  matters. 

How  then  will  it  be  a  gain.''    If  thou  givest  thanks  to  God, 

if  thou  dost  not  wail  bitterly,  if  thou  utterest  the  words  of  Job, 

Job  1,    jy^^.  Lord  go n>  and  the  Lord  hath  taken  away.     Naked  came 

LXX.    I  out  of  1111/  mother^s  ivomh,  and  naked  shall  /  depart. 

'  What  ?'  sayest  thou,  '  the  Lord  hath  taken  away  ?  The 
thief  hath  taken  awa}',  and  how  canst  thou  say,  the  Lord 
hath  taken  away  V  Wonder  not,  for  even  Job,  of  things 
which  the  devil  took  away,  said.  These  the  Lord  hath 
taken  away.  And  if  he  had  the  boldness  to  speak  thus, 
how  shalt  not  thon  say  of  what  the  thief  has  taken.  The 
Lord  hath  taken  away  't  Tell  me,  whom  dost  thou  admire  ? 
him  who  has  bestowed  all  his  goods  upon  the  poor,  or  Job 
for  these  words.?  Is  he,  who  did  not  then  give,  inferior  to 
him,  who  has  given  alms }  For  say  not, '  I  am  not  obliged. 
The  matter  was  not  done  with  my  consent,  or  knowledge,  or 
will.  The  thief  took  it.  What  will  be  my  reward  V  Neither 
did  he  take  Job*s  possessions  with  his  knowledge  or  will. 
For  how  could  he  ?  Nevertheless,  he  wrestled". 

And  it  is  in  thy  power  to  receive  as  great  a  reward,  as  if 
thon  hadst  cast  it  away  willingly.  And  perhaps  we  admire 
this  man  more,  who  thankfully  suffers  wrongs,  than  him  who 
gives  spontaneously.  And  why  ?  Because  the  latter  indeed 
is  fed  with  praises,  and  supported  by  conscience,  and  has 
good  hopes  ;  and  having  before"  borne  manfully  the  privation 
of  his  goods,  he  then  cast  them  away ;  but  the  former,  whilst 
yet  bound  to  them,  was  forcibly  deprived  of  them.  And  it 
is  not  the  same  thing,  having  first  been  induced  to  part  with 
riches,  in  that  way  to  bestow  them,  as  it  is  while  yet  retaining 
the  possession  to  be  de]nived  of  them.  If  thou  wilt  say  these 
words,  thou  wilt  receive  many  times  as  much,  and  even  more 
than  Job.  For  he  received  twice  as  much  here,  but  to  thee 
Christ  has  promised  a  hundredfold.    From  the  fear  of  God, 

"  i.  e.  with  the  temptation.     See  on         "  i.  e.  in  preparation. 
Stat.  Horn.  i.  p.  IS. 


Holo  to  disappoint  Satan  iclien  wronged.  o71 

thou  hast  not  blasphemed,  thou  hast  not  had  recourse   to   Hom. 

diviners,    suffering  wrong,  thou  hast  been  thankful.     Thou L 

art  like  one  who  despises  wealth,  for  thou  couldest  not  do  this, 
hadst  thou  not  first  despised  it.  And  it  is  not  the  same 
thing  in  a  long  time  to  practise  the  contempt  of  riches,  and 
all  at  once  to  bear  a  loss  that  has  happened.  Thus  the  loss 
becomes  gain,  and  thou  wilt  not  be  injured,  but  even  benefited 
by  the  devil. 

But  how  does  the  loss  also  become  grievous  ?  When  thou  (6) 
losest  thy  soul !  For  tell  me,  the  thief  has  deprived  thee  of 
thy  possessions:  why  dost  thou  deprive  thyself  of  salvation? 
Wherefore,  grieving  at  the  evils  which  thou  hast  suffered  from 
others,  dost  thou  plunge  thyself  into  more  evils  ?  He  perhaps 
has  involved  thee  in  poverty:  but  thou  perversely''  injurest 
thyself  in  things  that  are  especially  fatal.  He  hath  deprived 
thee  of  things  that  are  without  thee,  and  that  hereafter  would 
fail  thee  even  against  thy  will.  But  thou  deprivcst  thyself  of 
the  eternal  riches.  The  devil  hath  grieved  thee  by  taking 
away  thy  wealth  ;  grieve  him  also  by  being  thankful,  and  do 
not  delight  him.  If  thou  hast  recourse  to  diviners,  thou 
delightest  him.  If  thou  renderest  thanks  to  God,  thou  givest 
him  his  death-blow. 

And  see  what  happens.  Thou  wilt  not  still  find  it,  if  thou 
goest  to  the  diviners,  for  it  is  not  in  their  power  to  know  ; 
and  even  if  by  any  chance  they  have  told  thee,  thou  both 
losest  thy  own  soul  besides,  and  thou  wilt  be  derided  by  thy 
brethren,  and  again  wilt  lose  it  wretchedly.  For  the  devil, 
knowing  that  thou  canst  not  bear  thy  loss,  but  for  the  sake 
of  thy  money  deniest  even  thy  God,  again  gives  thee  wealth, 
that  he  may  have  an  opportunity  of  deceiving  thee  again. 
And  if  the  diviners  should  tell  thee,  wonder  not.  The  devil 
is  without  body :  he  is  every  where  going  about.  It  is  he 
who  arms'  the  robbers  themselves.  For  these  things  do  not  i  i.e. 
take  place  without  the  devil.  If  therefore  he  arms  them,  he ''°'°", 
knows  also  where  it  is  deposited.  He  is  not  ignorant  of  his 
own  ministers.  And  this  is  not  wonderful.  If  he  sees  thee 
grieving  at  the  loss,  he  adds  yet  another  to  it.  If  he  sees 
thee  laughing  at  it,  and  despising  it,  he  will  desist  from  this 
course.     For  as   we   deal  to   our    enemies   those    things  by 

y   KctKotj^yiuf,  which  B.  omits. 

2  B  2 


372  Giviruj  Alnoi  after  losses,  liyhtens  them. 

1  Thes.  which  we  grieve  them,  but  il"  w c  see  that  they  do  not  grieve, 
— '— ^  we  hencefortli   desist,  as  being  unable    to  ])Uigue  them;  so 
does  the  devil  also. 

What  sayest  thou?  Dost  tliou  not  see  those  who  sail  on 
the  sea,  how,  when  a  storm  arises,  they  regard  not  their 
wealth,  but  even  throw  overboard  their  substance?  And  no 
one  says,  '  O  man,  what  art  thou  doing  ?  Art  thou  coope- 
rating with  the  storm  and  the  shipwreck  ?  Before  the  wave  has 
taken  away  thy  wealth,  dost  thou  do  it  with  thine  own  hands? 
Why,  before  the  shipwreck,  dost  thou  wreck  thyself?'  But 
indeed  a  rustic  inexperienced  in  the  trials  of  the  sea  might 
say  this.  But  the  naval  man,  and  one  who  truly  knows  what 
are  the  causes  of  calm,  and  what  of  storm,  will  even  laugh  at 
him  who  talks  thus.  For  I  throw  it  overboard,  he  says,  that 
there  may  be  no  whelming  sea".  So  he  who  is  experienced 
in  the  events  and  trials  of  life,  when  he  sees  the  storm 
impending,  and  the  spirits  of  evil  wishing  to  cause  shipwreck, 
throws  overboard  even  the  remainder  of  his  wealth.  Hast 
thou  been  plundered  ?  Do  alms,  and  thou  lightenest  the 
ship.  Have  robbers  ravaged  thee?  Give  what  remains  to 
Christ.  So  thou  wilt  console  thy  i)cverty  from  thy  former 
loss.  Lighten  the  ship,  do  not  hold  fast  what  remains,  lest 
the  vessel  fill  with  water.  They,  to  preserve  their  bodies, 
throw  their  goods  overboard,  and  wait  not  for  the  assailing 
wave  to  overturn  the  vessel.  And  wilt  thou  not  stay  the 
shipwnck,  that  thou  mayest  save  souls  ? 

Make  the  trial,  I  beseech  you — if  you  disbelieve,  make  the 
trial,  and  you  will  see  the  glory  of  God.  When  any  thing 
grievous  has  happened,  immediately  give  alms.  Render 
thanks  that  it  has  happened,  and  thou  wilt  see  how  much 
joy  will  come  uj)on  thee.  For  spiritual  gain,  though  it  be 
small,  is  so  great  as  to  throw  into  the  shade  all  bodily  loss. 
As  long  as  thou  hast  to  give  to  Christ,  thou  art  rich.  Tell 
me,  if,  when  thou  wast  robbed,  the  king  coming  to  thee  held 
out  his  hand,  begging  to  receive  something  from  thee,  wouldest 
thou  not  then  think  thyself  richer  than  all,  if  the  king  not 
even  alter  so  great  poverty  was  ashamed  of  thee  ?  Be  not 
carried  away   with  thy  wealth,   only  overcome  thyself,  and 

'  B.  xXj;Sa;v,'<,v  for  xAuS»y:  calm,  storm,  sense.  What  is  a  ^^torm  to  a  deep 
&c.  stem  to  lie  usid  here  in  a  relative     laden  vessel,  being  less  to  a  light  one. 


How  to  be  above  riches.      What  are  the  best  stores.  373 

thou  wilt  overcome  the  assault  of  the  devil.    It  is  in  thy  power  Hom. 

to  acquire  great  gain.  - 

Let  us  despise  wealth,  that  we  may  not  despise  the  soul. 
But  how  can  any  one  despise  it  ?  Dost  thou  not  see  in  the 
case  of  beautiful  bodies,  and  the  lovers  of  them,  how  as  long 
as  they  are  in  their  sight  the  fire  is  kindled,  the  flame  rises 
bright ;  but  when  any  one  has  removed  them  afar  off,  all  is 
extinguished,  all  is  lulled  to  sleep ;  so  also  in  the  case  of 
wealth,  let  no  one  provide  gold,  nor  precious  stones,  nor 
necklaces ;  when  seen,  they  ensnare  the  eyes.  But  if  thou 
wouldest  be  rich  like  the  ancients,  be  rich  not  in  gold,  but  in 
necessary  things,  that  thou  mayest  bestow  on  others  from 
that  M'hich  thou  hast  ready.  Be  not  fond  of  ornament.  Such 
wealth  is  both  easy  to  be  assailed  by  robbers,  and  a  thing 
that  brings  us  cares.  Do  not  acquire  vessels  of  gold  and  silver, 
but  let  there  be  stores  of  bread  and  wine  and  oil,  not  that 
being  sold  again  they  may  procure  money,  but  that  they 
may  be  supplied  to  those  who  need.  If  we  withdraw  ourselves 
from  those  superfluities,  we  shall  obtain  heavenly  goods; 
which  God  grant  that  we  may  all  obtain,  in  Jesus  Christ  our 
Lord,  with  Whom,  &c. 


HOMILY      IV. 


1  Thess.  iii.  5 — 8. 

For  this  cause,  when  I  could  no  longer  forbear^  I  sent  to 
know  your  faith ^  lest  by  some  means  the  tempter  have 
tempted  you,  and  our  labour  be  in  vain.  But  now  when 
Timotheus  came  from  you  unto  us,  and  brought  us  good 
tidings  of  your  faith  and  charity,  and  that  ye  have  good 
remembrance  of  us  always,  desiring  greatly  to  see  us,  as 
tve  also  to  see  you:  Therefore,  brethren,  we  were  comforted 
over  you  in  all  our  affliction  and  distress  by  your  faith : 
For  now  we  live,  if  ye  standfast  in  the  Lord. 

A  QUESTION  lies  before  us  to-day,  which  is  much  disputed, 
and  which  is  gathered  from  many  sources.  But  what  is  this 
question  ?  For  this  reason,  he  says,  when  I  coidd  no  longer 
forbear,  I  sent  Timotheus  to  know  your  faith.  What  sayest 
thou  ?  lie,  who  knew  so  many  things,  who  heard  unutterable 
words,  who  ascended  even  to  the  third  heaven,  doth  not  he 
know,  even  when  he  is  in  Athens  ?  And  yet  the  distance  is 
not  great,  nor  has  he  been  long  parted  from  them.  For  he 
says.  Being  taken  from  you  for  a  short  time.  Such  an  one 
therefore  did  not  know  the  affairs  of  the  Thessalonians,  but 
is  compelled  to  send  Timothy  to  know  their  faith,  lest,  he 
says,  the  tempter  have  tempted  you,  and  our  labour  be  in 
vain. 

What  then  is  one  to  say  }  That  the  Saints  knew  not  all 
things  ?  Well,  that  they  knew  not,  one  may  learn  from  many 
instances,  both  of  the  early  ones,  and  of  those  who  came  after 


llhy  the  Saints  did  not  know  all  things.  375 

them,  as  Elisha  knew  not  concerning  the  woman,  and  Elijah   Hom. 
said  to  God,  /  only  am  left,  and  they  seek  my  life.     Where — 
fore  he  heard  from  God,  /  have  left  me  seven  thousand.     As  4,  27."^ 
Samuel  again  when  he  was  sent  to  anoint  David,  The  Lord^^^^^^ 
said  to  him,  Look  not  on  his  countenance,  nor  on  the  height  anA  li. 
of  his  stature,  because  I  have  refused  him.,  for  the  Lord  seeth  257"' 
not  as  man  seeth  ;  for  man  looketh  on  the  outward  appear- 
ance, but  the  Lord  looketh  on  the  heart. 

And  this  comes  to  pass  out  of  great  care  on  God's  part. 
How,  and  in  what  way  ?  For  the  sake  both  of  the  Saints 
themselves,  and  of  those  who  believe  in  them.  For  as  He 
permits  that  there  should  be  persecutions,  so  He  permits  that 
they  also  should  be  ignorant  of  many  things,  that  they  may 

be  kept  humble.    On  this  account  also  Paul  said,   There  xcas^  Cor. 

12,  7. 
given  to  me  a  thorn  in  the  flesh,  the  messenger  of  Satan  to 

buffet  me,  lest  I  should  be  exalted  above  measure.     And 
again,  lest  others  also  should  have  great  imaginations  con- 
cerning them.     For  if  they  thought  they  were  gods  from  their 
miracles,  much  more  if  they  had  continued  always  knowing 
all  things.     And   this   again  he  also   says :    Lest  any  man  ib.  6. 
should  think  of  me  above  that  which  he  seeth  me  to  be,  or  that 
he  heareth  of  me.     And  again  hear  Peter,  when  he  healed 
the  lame  man,  saying.  Why  look  ye  so  earnestly  on  us,  as  Acts  3 
though  by  our  own  power  or  holiness  we  had  made  this  man  ^^' 
to  walk.     And  if  even  when  they  were  saying  and  doing  these 
things,  from  these  few  and  small  miracles,  evil  imaginations 
were  thus  engendered,  much  more  would  they  have  been  from 
great  ones. 

But  for  another  reason  to  these  things  were  allowed.    For 
that  no  one  might  be  able  to  say  it  was  as  being  other  than  men 
that  they  ])erformed  those  excellent  actions,  and  so  all  should 
become  supine,  he    shews   that    they  also    were    subject  to 
infirmity,  that  he  might  cut  off'  all  pretext  of  impudence  from  1  one 
those  who  were  willing  to  be  undutiful.     For  this  reason  he  ^*- 
is  ignorant  (of  some  things)  for  this  reason  also,  after  having  mar. 
purposed,  he  does  not  come,  that  they  might  perceive  there  '**''>^?' 
were  many  things  he  knew  not.    Great  advantage  then  came  of 
this.     For  if*  there  were  some  yet  saying.  This  man  is  the 

»  Sav.  conj.  li  yaj  for  5  yaj   «V,  and     late.     B.  omits  av,  which  comes  very 
so  both  Musculus  and  Hervetus  trans-     near  it. 


37()  Temptation  may  he  where  there  is  no  loavering. 

1  THEs.great  power  of  God,  and  some,  that  it  is  this  person,  or  that, 
'   '-  unless  these  things  had  been  so,  what  would  they  not  have 


Acts  8, 

JO.        thought  ? 

But  here,  however,  there  seems  to  be  a  censure  on  them. 
But  to  one  who  considers  the  matter  exactly,  it  shews  their 
admirable  conduct,  and  proves  the  excess  of  their  temptations. 
How  ?  Attend.  For  if  thou  first  sayest  '  that  we  are  ap- 
pointed thereunto,'  and  '  let  no  man  be  moved,'  why  again 
dost  thou  send  Timothy,  as  if  thou  fearedst  that  something 
might  happen,  which  thou  wouldest  not  wish.  This  indeed 
he  does  from  his  great  love.  For  those  who  love  suspect 
even  what  is  safe  from  their  exceeding  warmth.  But  this  is 
fi'om  tlieir  great  temptations.  For  1  said  indeed  that  we  are 
appointed  thereunto,  but  the  excess  of  the  temptations 
alarmed  me.  Wherefore  he  has  not  said,  1  send  him  as 
condemning  you,  but  when  I  could  no  longer  forbear,  which 
is  rather  an  expression  of  love. 

What  means,  Lest  by  some  means  the  tempter  have  tempted 
you  ?  Dost  thou  see  that  to  be  shaken  in  afflictions  proceeds 
from  the  devil,  and  from  his  seduction.  For  when  he  cannot 
shake  us  ourselves,  he  takes  another  way  **,  and  shakes  the 
weaker  sort  through  our  means,  which  argues  exceeding 
infirmity,  and  such  as  admits  of  no  excuse,  as  he  did  in  the 

Job 2,9. case  of  Job,  having  stirred  up  his  vA'ife,  Speak  some  uord 
against  the  Lord,  she  says,  and  die.  See  how  he  tempted 
her. 

But  wherefore  has  he  not  said,  '  shaken,'  but  tempted? 
Because,  he  says,  I  only  suspected  so  much,  as  that  you  had 

'  <rax«».  been  tempted.  For  he  does  not  call  his  temptation  awavering'. 
For  he  who  admits  his  attack  is  shaken.  Strange  !  how  great 
is  the  affection  of  Paul !  He  did  not  regard  afflictions,  nor 
plots  against  him.     For  I  think  that  he  then  remained  there, 

Acts20,  as  Luke  says,  that  he  abode  in  Greece  three  months,  when" 
the  Jeics  laid  wail  for  him. 

His  concern  therefore  was  not  for  his  own  dangers,  but 
for  his  disciples.     Seest  thou  how  he  surpassed  every  natural 

^    Wi^uf,     B      iri^evf,    '  he    shakes  resource  against  ttn. 

others  that  are  weaker  :'  Wt^us  might  <^  The  Greek  will  read   thus,  but  will 

be  taken  thus,  '  when  he  cannot  shake  hardly  bear  the  construction, 
us  otherwise,'  the  other  being  a  last 


(2) 


St  PauVs  fears,  and  hoio  he  expressed  them.  377 

parent.     For  we   in    our    afBictions    and    dangers   lose   the  Hom. 
remembrance    of  all.     But   he  so  feared  and    trembled  for - 


his  children,  that  he  sent  to  them  Timothy,  whom  alone  he 
had  for  his  consolation,  his  companion  and  fellow-labourer, 
and  liim  too  in  the  very  midst  of  dangers. 

And  our  labour,  he  says,  be  in  vain.  Wherefore  !  for  even 
if  they  were  turned  aside,  it  was  not  through  thy  fault,  not 
through  thy  negligence.  But  nevertheless,  though  this  were 
the  case,  1  think,  from  my  great  love  of  the  brethren,  that 
my  labour  had  been  rendered  vain. 

Lest  by  some  means  the  tempter  have  tempted  you.  But 
he  tempts,  not  knowing  whether  he  shall  overthrow.  Does 
he  then,  even  though  he  knows  not,  yet  assail  us,  and  do  we, 
who  know  that  we  shall  completely  overcome  him,  not 
watch?  But  that  he  does  attack  us"',  though  he  knows  not, 
he  shewed  in  the  case  of  Job.  For  that  evil  demon  said  to 
God,  Hast  Thou  not  made  a  hedqe  about  his  thinqs  within, ^^^  i; 

10.  11. 

and  his  thinys  without  ^  Take  away  his  yoods,  and  surely  se^it. 
he  will  curse  Thee  to  Thy  /ace.  He  makes  trial;  if  he  sees 
any  thing  weak,  he  makes  an  attack,  if  strong,  he  desists. 
And  our  labour,  he  says,  be  in  vain.  Let  us  all  hear,  how 
Paul  laboured.  He  does  not  say  work,  but  labour,  he  does 
not  say,  and  you  be  lost,  but  our  labour.  So  that<^  even  if 
any  thing  happened,  it  was  probable.  But  that  it  did  not 
was  a  great  wonder.  These  things  indeed  we  expected,  he 
says,  but  the  contrary  happened.  For  not  only  did  we 
receive  from  you  no  addition  to  our  affliction,  but  even  con- 
solation. 

But  now  when  Timotheus  came  from  you  unto  us,  a?id 
brought  us  good  tidings  of  your  faith  and  charity.  Brought 
us  good  tidings,  he  says.  Do  you  see  the  excessive  joy  of 
Paul?  he  does  not  say,  brought  us  vvord,  but  brought  us  good 
tidings.  So  great  a  good  did  he  think  their  stedfastness  and 
charity.  For  it  was  necessary,  the  one  remaining  firm,  that 
the  other  also  must  be  stedfast.  And  he  rejoiced  in  their 
love,  because  it  was  a  sign  of  their  faith.     And  that  ye  have, 


''  wg»<r/3aXX£<  ree.  Par.  and  2  Mss.         so  great,  that   although  they   did   not 
*"  The  connection  is   difficult.     He     perish,  but  only  suffered  loss,  his  labour 
may  mean  that  St.  Paul's  labour  was     would  be  in  some  sense  in  vain. 


378  St.  Paul  felt  suffering  as  trying  the  faith  of  others. 

1  Thes.  he  says,  good  remembrance^  of  us,  always  desiring  greatly  to 

, — ^— ^  see  ns,  as  we  also  to  see  you.     That  is,  witli  praises.     Not  when 

'  or  men-  -^  .      '       . 

Hon,  we  were  present,  nor  when  we  were  working  miracles,  but  even 
*"'"*"  now,  when  we  are  far  off,  and  are  scourged,  and  are  suffering 
numberless  evils,  ye  hare  good  rememhrance  of  ns.  Hear 
how  disciples  are  admired,  who  have  good  remembrance  of 
their  teachers,  how  they  are  blessed.  Let  us  imitate  these.  For 
we  benefit  ourselves,  not  those  who  are  loved  by  us.  Desiring 
greatly  to  see  us,  he  says,  as  toe  also  to  see  you.  And  this 
too  cheered  them;  for  to  him  who  loves,  to  perceive  that  the 
beloved  person  knows  that  he  is  beloved,  is  a  great  comfort 
and  consolation. 

Therefore,  brethren,  we  were  comforted  over  you  in  all 
our  affliction  and  distress  by  your  faith.  For  now  we  live  if 
ye  stand  fast  in  the  Lord.  What  is  comparable  to  Paul, 
who  thought  the  salvation  of  his  neighbour  was  his  own,  being 
so  affected  towards  all,  as  the  body  towards  the  members  ? 
Who  now  would  be  able  to  break  forth  into  such  speech  ? 
Or  rather,  who  will  ever  be  able  to  have  such  a  thought  ?  He 
did  not  require  them  to  be  grateful  to  him  for  the  trials 
which  he  suffered  for  them,  but  he  was  thankful  to  them 
that  they  were  not  moved  on  account  of  his  trials.  As  if  he 
had  said,  that  to  you  rather  than  to  us  was  injury  done  by 
those  trials;  you  were  tempted  rather  than  we,  you  who 
suffered  nothing,  rather  than  we,  who  suffered.  Because, 
he  says,  Timothy  brought  us  these  good  tidings,  we  feel 
nothing  of  our  sorrows,  but  are  comforted  in  all  our  affliction; 
■^a>«>-»«, and  not  only  in  that,  but  in  our  necessity-  also,  he  says. 
And  justly.  For  nothing  besides  can  touch  a  good  teacher, 
as  long  as  the  affairs  of  his  disciples  go  on  to  his  mind. 
Through  you,  he  says,  we  were  comforted,  that  is,  you  have 
confirmed  us.  And  yet  the  reverse  was  the  case.  For  that 
when  suffering  they  did  not  yield,  but  stood  manfully,  was 
sufficient  to  confirm  the  disciples.  But  he  reverses  the 
whole  matter,  and  turns  the  encomium  over  to  them.  You 
have  anointed  us,  he  says,  you  ha\'e  caused  us  to  breathe 
again:  you  have  not  suffered  us  to  feel  our  trials.  And  he 
has  not  said,  we  breathe  again,  we  are  comforted,  but  what } 
Now  we  live,  shewing  that  he  thinks  nothing  is  either  trial  or 
death,  but  their  stumbling,  whereas  their  advancement  was 


Gr 


His  joy  in  the  stei/fastiteas  ufhis  Converts.  379 

even  life.     How  else  could  any  one'  have  set  forth  either  the   Hom. 

.     .                           .5                IV. 
sorrow  for  the  weakness  of  one's  disciples,  or  the  joy.f     He '— 

has  not  said  we  rejoice,  but  ice   live,  meaning  the  life    to 

come. 

So  that  without  this  we  do  not  even  think  it  life  to  live.     (3) 
So  ought  teachers    to  be    affected,  so  disciples;    and  there 
will  be  nothing  at  any  time  amiss'.     Then  further  softening' oJtot». 
the  expression,  see  what  he  says, 

Ver.  9,  1 0.  For  what  thanks  can  we  render  to  God  again 
for  you,  for  all  the  Joy  wherewith  we  Joy  for  your  sakes 
before  our  God  ?  Night  and  day  praying  exceedingly  that 
we  might  see  your  face,  and  might  perfect  that  which  is 
lacking  in  your  faith. 

Not  only,  he  says,  are  ye  the  causes  of  life  to  us,  but  also 
of  much  joy,  and  so  much  that  we  cannot  worthily  give 
thanks  to  God.  Your»  good  behaviour, he  says,  we  consider 
to  be  the  gift  of  God.  Such  kindnesses  have  you  shewn  to 
us,  that  we  think  it  to  be  of  God  ;  or  rather  even  the  work  of 
God.  For  such  a  disposition  of  mind  comes  not  of  a  human 
soul  or  carefulness. 

Night  and  day,  he  says,  praying  exceedingly.     This  too  is 
a  sign  of  joy.     For  as  any  husbandman,  hearing  concerning 
the  land  that  has  been  tilled  by  himself,  that  it  is  laden  with 
fruits'-,  desires  with  his  own  eyes  to  see  so  pleasant  a  sight, 2 3  Mss. 
so  Paul  to  see  Macedonia.     Praidnq  exceedinqly.     Observe '  ^"'\ 

■^      "^  •'  "^  ears. 

the  excess  ;  that  ue  might  see  your  face,  and  might  perfect 
that  whicJi  is  lacking  in  your  faith. 

Here  there  is  a  great  question.  For  if  now  thou  livest, 
because  they  stand  fast,  and  Timothy  brought  thee  good 
tidings  of  their  faith  and  love,  and  thou  art  full  of  so  much 
joy,  as  not  to  be  able  worthily  to  give  thanks  to  God,  how 
sayest  thou  here  that  there  are  deficiencies  in  their  faith? 
Were  not  those  then  the  words  of  flattery?  By  no  means, 
God  forbid.  For  pi-eviously  he  testified  that  they  endured 
many  conflicts,  and  were  no  worse  affected  than  the  Churches 


^  So  2  Mss.  Edd.  '  How  could  any  8  So  Musculus,  who  may  have  had 

other  have.'  Either  may  be  adapted  to  Ms.  authority.   All  Greek  copies  except 

the  sense,   but  Ed.    Par.    thinks  that  Catena    read    '  our,'    which    requires 

'  thus'    may   have    been    omitted   by  xecril^^tufiit  to   be    rendered   '  achieve- 

mistake.  ment'  in  a  less  proper  sense. 


380  Men  that  are  firm  may  yet  need  perfecting . 

1  Thes.  in  Judit'a.     What  then  is  it?    They  had  not  enioyed  the  full 

3  11  12  . 

'- — :  benefit  of  liis  teaching,  nor  learned  all  that  it  behoved  them 

to  learn.  And  this  he  shews  toward  the  end.  Perhaps  also 
there  had  been  questionings  among  them  concerning  the 
Resurrection,  and  there  were  many  who  troubled  them  not 
by  temptations,  nor  by  dangers,  but  by  acting  the  part  of 
teachers.  This  is  what  he  says  is  lacking  in  their  faith,  and 
for  this  reason,  he  has  so  explained  himself,  and  has  not 
said,  that  you  should  be  confirmed,  but  ///a/  we  might  perfect. 
For  where  indeed  he  feared  concerning  the  faith  itself,  '  I 
have  sent,'  he  says,  *  Timothy  to  confirm  you^  but  here  he 
says,  to  perfect  thai  which  is  lacking,  which  is  rather  a 
matter  of  teaching  than  of  confirming.     As  also  he  says  else- 

From     where,  '  that  ye  may  be  perfected  unto  every  good  work/     For 

10.  or  '  ^^^*-  '-"^  niade  perfect,  in  which  there  is  some  little  deficiency : 

2Tim.3,  for  it  is  that  which  is  perfected. 

Ver.  11,  12.  Now  God  Himself  and  our  Father,  and  our 
Lord  Jesus  Christ,  direct  our  way  unto  you.  And  the 
Lord  make  you  to  increase  and  abound  in  love  one  towards 
another,  and  towards  all  men,  even  as  we  do  toward  you. 

This  is  a  proof  of  excessive  love,  that  he  not  only  prays 
for  them  by  himself,  but  even  in  his  Epistle  inserts  his  prayer. 

1  ixa^-  This  argues  a  fervent  soul,  and  one  truly  not  to  be  restrained '. 

T  (nrtu  -pj^^g  ^g  .^^  notice  of  the  prciyers  made  there,  and  at  the  same 
time  also  an  excuse  for  them,  because  it  was  not  voluntarily, 
nor  from  indolence,  that  they''  did  not  go  to  them.  As  if  he 
had  said.  May  God  Himself  cut  short  the  temptations  that 
every  where  distract  us,  so  that  we  may  come  directly  to  you. 
And  the  Lord  make  you  to  increase  and  abound.  Do  you 
see  the  madness  of  his  love  not  to  be  restrained,  that  is 
shewn  by  his  words }  Make  you  to  increase  and  abound ', 
instead  of  cause  you  to  grow.  As  if  one  should  say,  that 
with  a  kind  of  superabundance  he  desires  to  be  loved  by 
them.  Even  as  we  do  towards  you,  he  says.  That  is,  Our 
part  is  already  done,  we  pray  that  yours  also  may  be  done. 
Do  you  see  how  he  wishes  love  to  be  extended,  not  only 
toward  one  another  but  every  where }  For  this  truly  is  the 
nature  of  godly  love,  that  it  embraces  all.     But  if  you  love 

''  St.  I'aul  and  Silvanus. 

'  The  words  are  strong,  '  twiA-c  yon  to  exceed  and  overjfow. 


Every  sort  of  sin  defiles  the  soul.  381 

indeed  such  aii  one,  but  do  not  love  such  an  one,  it  is  human   Hom. 
love.     But  such  is  not  ours.     Even  as  we  do  towards  you.       1- 


Ver.  13.  To  the  end  He  may  stahlish  your  hearts  un- 
blameahle  in  holiness  before  God  even  our  Father,  at  the 
coming  of  our  T.ord  Jesus  Christ  with  all  His  saints. 

He  shews  that  love  produces  advantage  to  themselves,  not 
to  those  who  are  loved.     I  wish,  he  says,  that  this  love  may 
abound,  that  there  may  be  no  blame.     He  does  not  say  to 
stablish  you,  but  your  hearts.     For  out  of  the  heart  proceedM^in. 
evil  thoughts.     For  it  is  possible,  without  doing  any  thing,     ' 
to  be   a  bad  man.     As  to   have   envy,  unbelief,   deceit,  to 
rejoice  at  evils,  not  to  be  loving,  to  hold  perverted  doctrines. 
All  these  things  are  of  the  heart.     And  to  be  pure  of  these 
things  is  holiness.     For  indeed  chastity  is  properly  by  pre- 
eminence called  holiness,  since  fornication  and  adultery  is 
also  uncleanness ''.     But  universally  all  sin  is  uncleanness. 
For,  Blessed,  it  is  said,  are  the  pure  in  heart.     By  the  pure^^^^- 
He  means  those  who  are  in  every  way  pure. 

For  other  things  also  are  apt'   no  less  to  defile  the  soul.     (4) 
For  that  wickedness'  defiles  the  soul,  hear  the  prophet,  say-  '«-«vx^/a!. 
ing,   O  Jerusalem,  wash  thine  heart  from  wickedness.     And  .Jerem. 
again.    Wash  you,  make  you  cleau,  put  away  wickednesses ^^^-^  \q 
from  your  souls.     He  has  not  said  '  fornications,'  so  that  not  LXX. 
only  fornication,  but  other  things  also  defile  the  soul. 

To  the  end  He  may  stahlish  your  hearts,  he  says,  unhlaine- 
ahle  in  holiness  before  God  even  our  Father,  at  the  coming 
of  our  Lord  Jesus  Christ  with  all  His  saints.  Therefore 
Christ  will  then  be  a  Judge,  but  not  before  Him  (only),  but 
also  before  the  Father  we  shall  stand  to  be  judged.  Or  does 
he  mean  to  say  this,  that  we  ought  to  be  unblameable  before 
God  ?  This  is  what  T  always  say,  '  in  the  sight  of  God,'  for 
this  is  sincere  virtue — not  in  the  sight  of  men. 

It  is  love  then  that  makes  them  unblameable.  For  truly  Mopal. 
it  does  make  men  unblameable.  And  once  when  I  was 
discoursing  of  this  to  a  certain  one,  and  saying,  that  love 
makes  men  unblameable,  and  that  love  to  our  neighbour 
does  not  suffer  the  admission  of  any  transgression,  and  in 
my  discourse  going  over,  and  pursuing  all  the   rest — some 

k  This  is  legally  opposed  to  holiness,     know   that   other    things    also    no  less 
•  Sav.  «T?..  'Ben.   and    B.    »TS«.     '  I     defile.' 


382  Love  forbids  all  evil,  commands  all  good. 

1  Thes.  one  of  my  acquaintance  interposing  himself  said,  What  then 
— ^ — 1-  of  fornication,  is  it  not  possible  both  to  love,  and  to 
commit  fornication?  And  indeed  this  springs  from  love'". 
Covctousness  indeed,  and  adultery,  and  envy,  and  hostile 
designs,  and  every  thing  of  this  sort  can  cut  one  off  from  the 
love  of  his  neighbour ;  but  how  does  fornication  ?  he  said. 
I  therefore  told  him,  that  even  this  can  love  prevent.  For  if 
a  man  loves  a  woman  that  commits  fornication,  he  will 
endeavour  both  to  draw  her  off  from  other  men,  and  not 
himself  also  to  add  to  lier  sin.  So  that  to  commit  fornication 
with  a  woman  is  the  part  of  one  exceedingly  hating  her  with 
whom  ho  commits  the  fornication,  but  one  who  truly  loved 
her  would  withdraw  her  from  that  abominable  practice. 
And  there  is  not,  there  is  not  any  sin,  which  the  power  of 
love,  like  fire,  cannot  consume.  For  it  is  easier  for  a  vile 
faggot  to  resist  a  great  pile  of  tire,  than  for  the  nature  of  sin 
to  resist  the  power  of  love. 

This  then  let  us  plant  in  our  own  souls,  that  we  may  stand 
with  all  the  Saints.  For  they  all  pleased  God  by  their  love 
to  their  neighbour.  Whence  was  Abel  slain,  and  did  not 
slay?  Surely  from  his  excessive  love  to  his  brother,  he 
could  not  even  admit  such  a  thought.  Whence  did  that  Cain 
receive  the  destructive  pest  of  envy?  For  I  will  no  longer 
call  him  the  brother  of  Abel !  Because  the  foundations  of 
love  had  not  been  firmly  fixed  in  him.  Whence  did  the 
sons  of  Noah  obtain  a  good  report  ?  was  it  not  because  they 
loved  their  father  exceedingly,  and  did  not  endure  to  see  his 
exposure  ?  And  whence  was  the  other  cursed  ?  was  it  not 
from  not  loving  him  ?  And  whence  did  Abraham  obtain  a 
good  report  ?  was  it  not  from  love  that  he  did  what  he  did 
to  his  nephew  ?  what  he  did  in  his  supplication  for  the 
Sodomites.  For  strongly,  strongly,  were  the  Saints  affected 
with  love  and  with  sympathy. 

For  consider,  I  pray,  how  Paul  was  affected  with  love,  who 
was  bold  in  the  face  of  fire,  hard  as  adamant,  firm  and  un- 
shaken, on  every  side  compact,  rivetted  in  the  fear  of  God, 
Rom.  8,  and  inflexible.  For,  Who  (said  he)  shall  separate  us  from 
the  love  of  Christ?  Shall  tribulation,  or  distress,  or  perse- 
cution, or  famine,  or  nakedness,  or  peril,  or  suord?   He  who 

■"  al.  God  forbid  !    The  not  doing  it  wonld  especially  come  of  love. 


Firmness  consistent  with  tender  affections.  383 

was  bold  in  the  face  of  all  these  things,  and  of  earth  and  sea,   Hom. 
who  langhed  to  scorn  the  adamantine  gates  of  hell",  whom 


nothing  ever  withstood — when  he  saw  the  tears  of  some  whom 
he  loved,  so  was  that  adamant  broken  and  crushed,  that  he 
did   not   even    conceal  his    feelings,   but   said    straightway, 
IVhnt  mean  ye  to  weep  and  to  break  mine  Jteart?     What  Acts  21, 
sayest  thou,  tell  me  ?    Had  a  tear  the  power  to  break  that 
soul  of  adamant  ?    Yea,  he  says,  for  I  hold  out  against  all 
things  except  love.     This  prevails  over  me,  and  subdues  me. 
This  is  the  mind  of  God  ^    An  abyss  of  water "  did  not  crush  ■  touto 
him,  and  a  iew  tears  crushed  him.     What  mean  ye  to  weep  £^J-*" 
and  to  break  mine  heart  ?    For  great  is  the  force  of  love. 
Wouldest  thou  see  him  again  weeping?    Hear  him  elsewhere, 
saying,  By  the  space  of  three  years  I  ceased  not   to  warn  Acts  20, 
every  one  night  and  day  with   tears.     From  his  gi-eat  love 
he   feared,  lest  some  plague   should   be    introduced   among 
them.     And  again,  For  out  of  much  affiiction  and  anguish^^^^- 
of  heart  I  wrote  unto  you  with  many  tears. 

And  what  did  Joseph  ?  tell  me,  that  firm  one,  who  stood 
up  against  so  strong  a  compulsion,  who  appears  so  noble 
against  so  great  a  flame  of  love,  who  so  out-battled  and 
overcame  that  great  madness  of  his  mistress.  For  what  was 
there  not  then  to  charm  him  }  A  beautiful  person,  the  pride 
of  rank,  the  costliness  of  garments,  the  fragrance  of  perfumes, 
(for  all  these  things  are  wont  to  soften  the  soul,)  words  more 
soft  than  all  the  rest!  For  ye  know  that  she  who  loves,  and  (5) 
so  vehemently,  nothing  so  humble  but  she  will  bring  herself 
to  say  it,  taking  upon  her  the  attitude  of  a  supplicant.  For 
so  broken  was  this  woman,  though  wearing  gold,  and  being 
of  royal  dignity,  that  she  threw  herself  at  the  knees  of  the 
captive  boy,  and  perhaps  even  intreated  him  weeping  and 
clasping  his  knees,  and  had  recom-se  to  this  not  once,  and  a 
second  time,  but  oftentimes.  Then  he  might  sec  her  eye 
shining  most  brilliantly.  For  it  is  probable  that  she  not 
simply  but  with  excessive  nicety  would  set  off  her  beauty ; 
as  wishing  by  many  nets  to  catch  the  lamb  of  Christ.  Add 
here  1  pray  also  many  magic  charms.  Yet  nevertheless  this 
inflexible,  this  firm  man,  of  rocky  hardness,  when  he  saw 
his  brothers  who  had  bartered  him  away,  who  had  thrown 

n  al.  '  of  death.'  "  Perhaps  alluding  to  2  Cor.  11,  26. 


384     Joseph's  tenderness.      While  the  heart  is  warm,  forgive. 

1  Thes  him  iutf)  a  iiit,  wlio  liad  sold  him,  who  had  even  wished  to 

— ^    '   murder  him,  who  were  the  eau.ses  both  of  the  prison  and  the 

honour,  when  he  heard  from  them  how  they  had   worked 

Gen.37, upon  their  father,  (for,  'let  us  say,'  he  said,  that  one  was  de- 

20-  and  youred  by  a  wild  beast,)  he  was  broken,  softened,  crushed — 

and  he  wept.     And  not  being  able  to  bear  his  feelings,  he 

went  in,  and   composed   himself%  that  is,  wiped  away  his 

tears. 

What  is  this  ?  dost  thou  weep,  O  Joseph  ?  and  yet  the 
present  circumstances  are  deserving  not  of  tears,  but  of 
anger,  and  indignation,  and  great  revenge  and  retribution. 
Thou  hast  thine  enemies  in  thy  hands,  those  fratricides ;  thou 
canst  satiate  thy  \vrath.  And  yet  neither  would  this  be 
injustice.  For  thou  dost  not  thyself  begin  the  unjust  acts, 
but  avengest  thyself  upon  those  who  have  done  the  wTong. 
For  look  not  to  thy  dignity.  This  was  not  of  their  con- 
trivance, but  of  God,  Who  shed  His  favour  upon  thee.  Why 
dost  thou  weep  ?  But  he  would  have  said,  God  forbid  that  1, 
who  in  all  things  have  obtained  a  good  report,  should  by  this 
remembrance  of  wrongs  overturn  all.  It  is  truly  a  season 
for  tears.  I  am  not  more  savage  than  beasts.  They  make  a 
league  with  nature,  whatever  harm  they  suffer.  I  weep,  he 
says,  that  they  ever  treated  me  thus. 

This  man  let  us  also  imitate.  Let  us  mourn  for  those  who 
have  injm-ed  us.  Let  us  not  be  angry  with  them.  For  tnily 
they  are  worthy  of  tears,  for  the  punishment  and  condemn- 
ation to  which  they  make  themselves  liable.  1  know,  how 
you  now  weep,  how  you  rejoice,  both  admiring  Paul,  and 
amazed  at  Joseph,  and  pronouncing  them  blessed.  But  if 
any  one  has  an  enemy,  let  him  now  bear  him  in  recollection, 
let  him  bring  him  to  his  mind,  that  whilst  his  heart  is  yet 
warm ''  with  the  remembrance  of  the  Saints,  he  may  be 
enabled  to  dissolve  the  stubbornness  of  wrath,  and  to  soften 
what  is  harsh  and  callous.  I  know,  that  after  your  departure 
hence,  after  that  I  have  ceased  speaking,  if  any  thing  of 
warmth  and  fervour  should  remain,  it  will  not  be  so  great,  as 
it  now  is,  whilst  you  are  hearing  me.  If  therefore  any  one 
has   become   cold,  let  him  dissolve  the  frost.     For  the  re- 

I'  Gen.  43,  30.  31.  Hales  thinks  i  iu  rec.  Par.  for  ^«,  '  living.' 
some  words  are  lost  here.  B.  ^iu. 


No  quarrel  can  stand  where  Chrhl  s1ii)ies.  385 

membrance  of  injuries  is  truly  frost  and  ice.     But  let  us  Hom. 
invoke  the  Sun  of  Righteousness,  let  us  entreat  Him  to  send — 


xeiu- 


His  beams  upon  us,  and  there  will  no  longer  be  thick  ice, 
but  water  to  drink. 

If  the  fire  of  the  Sun  of  Righteousness  has  touched  our 
souls,  it  will  leave  nothing  frozen,  nothing  hard,  nothing 
burning "",  nothing  unfruitful.  It  will  bring  out  all  things  ripe, 
all  things  sweet,  all  things  abounding  with  much  pleasure.  If 
we  love  one  another,  that  beam  will  also  come.  Allow  me,  I 
beseech  you,  to  say  these  things  with  alacrity.  Cause  me  to 
hear,  that  by  these  words  we  have  produced  some  effect,  that 
some  one  has  gone  and  thrown  both  his  arms  about  his 
enemy,  has  embraced  him,  has  twined  himself  around  him, 
has  kissed  him,  has  wept.  And  though  the  other  be  a  wild 
beast,  a  stone,  or  whatever  he  be,  he  will  be  made  gentle  by 
such  ^  affectionate  kindness.  For  on  what  account  is  he 
thine  enemy?  Hath  he  insulted  thee  ?  yet  he  has  not  injured 
thee  at  all.  But  dost  thou  for  the  sake  of  money  suffer  thy 
brother  to  be  at  enmity  with  thee  ?  Do  not  so,  I  beseech 
you.  Let  us  do  away  all.  It  is  our  season.  Let  us  use  it 
to  good  purpose.  Let  us  cut  asunder  the  cords  of  our  sins. 
Before  we  go  away  to  judgment,  let  us  ourselves  judge  one 
another'.  Let  not  the  sun  (it  is  said)  go  down  upon  your 'E^hes 
wrath.  Let  no  one  put  it  off.  These  puttings  off  produce  ^' ^^' 
delays.  If  you  have  deferred  it  to-day,  you  blush  the  more  ", 
and  if  you  add  to-morrow,  the  shame  is  greater,  and  if  a 
third  day,  yet  worse.  Let  us  not  then  put  ourselves  to 
shame,  but  let  us  forgive,  that  we  may  be  forgiven.  And  if 
we  be  forgiven,  we  shall  obtain  all  the  blessings  of  heaven, 
through  Jesus  Christ  our  Lord,  with  Whom,  &c. 

»  The  Translator  suggests  Milton's  <ra;  KnvrTina.  is  used  for  '  combustibles,' 

sense,  but  there  is  a  various   reading,  ura»- 

the  parching  air  urriKo,  in  one  Ms.  see  Ed.  Field,  p. 

Burns  frore,  and  cold  performs   th'  229. 

efiFeets  of  fire.  *    B.    recavTm,     as    Downes    had 

The  extreme  harshness  of  some  fruits  guessed  for  t«(  «ut?;. 
without    the    sun   may  be   meant.    In         '  B.  '  for  one  another.' 
Hom.  xvi.  on  S.  Matt.  Ben.  p.  21.5.  A.         '■'  L.  (a  Florentine  Ms.) '  to-morrow.' 


•2  c 


HOMILY      V. 


1  Thess.  iv.  1,  2,  3. 

Furthermore  then  tve  beseech  you,  brethren,  and  exhort  you 
by  the  Lord  Jesus,  that  as  ye  have  received  of  us  how  ye 
ought  to  walk  and  to  please  God,  so  ye  would  abound 
more  and  more.  For  ye  know  what  commandments  we 
gave  you  by  the  Lord  Jesus  Christ.  For  this  is  the  will 
of  Ood,  even  your  sanctification. 

When  he  has  met  what  was  pressing,  and  what  was  upon 
his  hands,  and  is  about  henceforth  to  enter  upon  things  that 
are  perpetual,  and  which  they  ought  continually  to  hear,  he 
'  >!(Toy  uses  this  expression.  Furthermore^,  that  is,  Always  indeed 
and  for  ever  wo  beseech  and  exhort  you  in  the  Lord. 
Strange !  He  does  not  even  think  himself  of  sufficient  credit 
to  exhort  as  of  himself.  And  yet  who  was  so  worthy  of 
credit  ?  But  he  introduces  Christ.  We  exhort  you,  he  says, 
by  God.  For  that  is  meant  by  in  the  Lord.  Which  also  he 
2  Cor  .0,  said  to  the  Corinthians,  As  though  Ood  did  beseech  you  by 
^^'  us.  That  as  ye  have  received  of  us.  This  received  is  not  of 
words  only,  but  of  actions  also,  viz.  how  ye  ought  to  walk, 
and  he  means  thereby  the  whole  conversation  in  life.  And 
to  please  Ood,  so  ye  u^ould  abound  more  and  more.  That  is, 
that  by  more  abounding  ye  do  not  stop  at  the  limit  of  the  com- 
mandments, but  that  you  even  go  beyond  them.  For  this  it 
is,  that  ye  abound  more  and  more.  In  what  preceded  he 
accepts  the  miracle  of  their  firm  faith,  but  here  he  regulates 
their  life.     For  this  is  proficiency,  even  to  go  beyond  the 


Christian  Virtue  goes  beyond  the  Commandments.       3S7 

commandments  and  the  statutes.     For  no  longer  from  the  Hom. 

.  V 

constraint  of  a  teacher,  but  from  their  own  vohmtary  choice,  — '— 


is  all  this  performed.  For  as  the  earth  ought  not  to  bear 
only  what  is  thrown  upon  it,  so  too  ought  the  soul  not  to 
stop  at  those  things  which  have  been  inculcated,  but  even  to 
go  beyond  them.  Do  you  see  that  he  has  properly  said  '  to 
go  beyond ''P'  For  virtue  is  divided  into  these  two  things,  to 
decline  from  evil,  and  to  do  good.  For  the  retreating  from 
evil  is  not  sufficient  for  the  arrival  at  virtue,  but  it  is  a  kind 
of  path,  and  a  beginning  leading  thereto ;  still  we  have 
need  of  great  alacrity.  The  things  therefore  to  be  avoided 
he  tells  them  in  the  order  of  commandment  And  justly. 
For  these  things  indeed  being  done  bring  punishment,  but 
not  being  done,  yet  bring  no  praise.  The  acts  of  virtue 
however,  such  as  to  give  away  our  goods,  and  such  like,  are 
not  of  the  order  of  commandment,  he  says.     But  what.?     /Zi?Mat.  19, 

12 

that  is  able  to  receive,  let  him  receive.  It  is  profitable,  there- 
fore, that  as  he  with  much  fear  and  trembling  had  given  these 
commandments  to  them,  he  also  by  these  letters  reminds 
them  of  that  his  care.  Wherefore  he  does  not  repeat  them, 
but  reminds  them  of  them. 

For  ye  know,  he  says,  what  cornmandments  we  gave  you 
by  our  Lord  Jesus  Christ.    For  this  is  the  will  of  God,  even 
your   sanctijication.      And    observe    how  he   no    where    so 
vehemently    glances  at  any    other  thing,    as   at  this.       As 
elsewhere  also  he  writes  to  this  effect;    Follow  peace  withVLeh.i^, 
all  men,  and  sanctijication^,  without  which  no  man  shall  see  \  ^^^^_ 
the  Lord.     And  why  dost  thou  wonder,  if  he  every  where /^*»  Grr. 
writes  to  his  disciples  upon  this  subject,  when  even  in  his 
Epistle  to  Timothy  he  has  said,  Keep  thyself  pure  ?     Also  in  \  xim. 

his  second  Epistle  to  the  Corinthians  he  has  said,  In  much  ^j  22. 

^  '  2  Cor.  6, 

patience,  in  fastings,  by  pureness.     And  one  may  find  this  5.  6. 

in  many  places,  both  in  his  Epistle  to  the  Romans,  and  in  all 

his  Epistles.     For  in  truth  this  is  an  evil  pernicious  to  all. 

And  as  a  swine  full  charged  with  mire,  wherever  he  enters, 

fills  all  places  with  his  ill  savour,  and  chokes  the  senses  with 

dung,  so  too  does  fornication.     For  it  is  an  evil  not  easy  to 

be   washed  away.     But   when  some  even  who  have   wives 

b  wa-ig/Sa/vtiv,  St.  Paul's  word  is  «t^iffffiunv.    See  on  Stat.  Hom.  ii.  (6)  Tr.  p.  41. 
and  note  y- 

2  c  2 


388        All  fornication  and  lust  contrary  to  holiness. 

1  Thes. commit  it,  how  excessive  is  the  outrage!  For  this,  he  says, 
^±^^::^  is  the  will  of  God,  even  ijour  sanctijication,  that  ye  should 
abstain  from  all\fornication.  For  tliere  are  many  forms  of 
irregularity.  The  pleasures  of  wantonness  are  of  many  kinds 
and  various,  it  were  not  tolerable  to  mention  them.  But 
having  said  y'/ow  all  fornication,  \\c  leaves  it  to  those  who 
know  them. 

Ver.  4,  5.  That  every  one  of  you  should  know  how  to  possess 
his  vessel  in  sanctificalion  and  honour,  Xot  in  the  lust  of 
concupiscence,  even  as  the  Gentiles  nhich  know  not  God. 

He  says,  7%«^  every  one  of  you  should  know  how  to 
possess  his  vessel.  It  is,  then,  a  matter  to  be  learnt,  aud 
that  diligently,  not  to  be  wanton.  But  we  possess  our 
vessel,  when  it  remains  pure  and  in  sanctification :  but 
when  it  is  impure,  it  is  sin.  For  it  no  longer  does  the  things 
which  we  wish,  but  what  sin  commands.  Not  in  the  lustofcon- 
cu^nscence,  he  says.  There  he  shews  also  the  manner,  ac- 
cording to  which  one  ought  to  be  temperate;  that  we  should 
cut  off"  the  lusts  of  concupiscence.  For  luxury,  and  wealth 
too,  and  idleness,  and  sloth,  and  ease,  and  all  such  things, 
lead  us  on  to  irregular  lust.  Even  as  the  Gentiles,  he  says, 
which  knou:  not  God.  For  such  are  they  who  do  not  expect 
that  they  shall  suffer  punishment. 

Ver.  6.   That  no  man  go  beyond  and  defraud  his  brother  in 
'  Gr.  in  cmy^  matter. 

'^'^  He  has  well  said,  that  no  man  go  beyond.     For  to  each 

man  God  has  assigned  a  wife,  and  has  set  bounds  to  nature, 
that  intercourse  with  one  only :  therefore  intercourse  wdth 
another  is  transgression,  and  robbery,  and  the  taking  of  more 
than  belongs  to  one*^;  or  rather  it  is  more  cruel  than  any 
robbery ;  for  we  grieve  not  so  much,  when  our  riches  are 
caiTied  off',  as  when  marriage  is  invaded.  Dost  thou  call 
him  brother,  and  defraudest  him,  and  that  in  things  which 
are  unlawful  ?  Here  he  speaks  concerning  adultery,  but  above 
also  concerning  all  fornication.  For  since  he  was  about  to 
say.  That  no  man  go  beyond  and  defraud  his  brother,  antici- 
pating, lest  you  should  think,  he  says,  that  I  say  this  only  in 
the  case  of  brethren  ;  you  must  not  have  the  wives  of  others 

'■   There  is  some  little  authority  for         d  -Trkion^iu,  E.  V.  covelousness. 
this  readini::. 


God  avenges,  as  insulted  by  such  sins.  389 

at  all,  nor  even  women  that  have  no  husbands,  and  that  arc   Hom 

common.    You  must  abstam  from  «//yor«im/<o«,-   wherefore  '- 

he  says,  Because  that  the  Lord  is  the  avenger  of  all  such.  He 
exhorted  them  first,  he  shamed  them,  saying,  even  as  the 
Gentiles.  Then  from  reasonings  he  shewed  the  impropriety, 
and  this  was,  to  defraud  a  brother.  Afterwards  he  adds  the 
principal  thing;  Because,  he  says,  the  Lord  is  the  avenger  of 
all  such,  as  we  also  have  forewarned  you  and  testified.  For  we 
shall  not  do  these  things  without  being  punished,  neither  shall 
we  enjoy  so  much  pleasure,  as  we  shall  undergo  punishment. 

Ver.  7.  For  God  hath  not  called  us  unto  uncleanness,  but 
unto  holiness. 

Because  he  had  said  his  brother,  and  had  also  added,  that 
God  is  the  avenger,  shewing  that  even  if  an  unbeliever  has 
suffered  this,  he  who  has  done  it  shall  suffer  punishment,  he 
has  spoken  thus.  And  this  is  what  he  says;  It  is  not  as  avenging 
him  that  He  will  punish  thee,  buf  because  thou  hast  insulted 
Himself.  He  Himself  called  thee,  thou  hast  insulted  Him 
Who  called  thee.     On  this  account,  he  has  added, 

Ver.  8.  He  therefore  that  despiseth,  despiseth  not  man,  but 
God,  Who  hath  also  given  unto  us  His  Holy  Spirit. 

So  that  whether  thou  shouldest  defile  the  Empress,  he  says, 
or  even  thine  own  handmaid,  that  hath  a  husband,  the  crime 
is  the  same.  Why.-*  Because  He  avenges  not  the  persons 
that  are  injured,  but  Himself.  For  thou  art  equally  defiled, 
thou  hast  equally  insulted  God;  for  both  the  one  and  the 
other  is  adultery,  as  both  the  one  and  the  other  is  marriage. 
And  though  thou  shouldest  not  commit  adultery,  but  fornica- 
tion, though  the  harlot  has  no  husband,  yet  nevertheless  God 
will  avenge,  for  He  avenges  Himself.  For  thou  dost  this  act, 
not  despising  the  man^,  so  much  as  God.  And  it  is  manifest 
from  hence :  for  thou  doest  it  concealing  it  from  man,  but 
thou  pretendest  that  God  doth  not  see  thee.  For  tell  me,  if 
one  who  was  tliought  worthy  of  the  purple,  and  of  infinite 
honour  from  the  king,  and  was  commanded  to  live  suitably 
to  the  honour,  should  go  and  defile  himself  with  any  woman; 
whom  has  he  insulted  ?  her,  or  the  king  who  gave  him  all  ? 
She  indeed  is  insulted  too,  but  not  equally. 

'  B.  '  But  in  His  care  for  thee,  and         '  iKiiitv,  i.  c.  the  husband, 
to  avenge  thine  own  self.' 


3f)0  Adultery  as  bad  in  a  hushand  as  in  a  wife. 

1  Thes.      Wherefore,  1  beseech  you,  let  us  guard  against  this  sin. 

4,  7.  8 


MOR/ 


For  as  wc  punish  women,  when,  being  married  to  us,  they 
give  themselves  to  others,  so  also  are  we  punished,  though  not 
by  the  Romans  laws,  yet  by  God.     For  this  also  is  adultery. 
For  not  only  is  adultery  committed  in  doing  so  by  her  who 
is  married  to  another,  but  by  him  also,  who  is  yoked  to  a 
wife.     Attend  carefully  to  what  I  say.     For  although  what 
is  said  is  offensive  to  many,  it  is  necessary  to  be  said  to  set 
the  matter  right  for  the  future.     But  not  only  is  this  adul- 
tery, when  we  defile  a  woman  who  is  married  to  a  man ;  but 
if  we  ourselves  being  married  to  a  woman  defile  one  who  is 
free  and  disengaged,  the  matter  is  adultery.     For  what,  if 
she   with  whom  the  adultery  is  committed  is  not  bound? 
Yet  art  thou  bound.     Thou  hast  transgressed  the  law.     Thou 
hast  injured  thine  own  flesh.     For  tell  me,  wherefore  dost 
thou  punish   thy  wife,  if  she  commit  fornication  with  a  man 
who  is  loosed,  and  has  not  a  wife  ?    Because  it  is  adultery. 
Yet  he  who  defiled  her  has  not  a  wife,  but  she  is  bound  to 
a  husband.     Well  then,  thou  also  art  bound  to   a  wife  ;  so 
that  in  like  manner  thy  offence  also  is   adultery.     For  it  is 
Matt.  6,  said.  Whoever  shall  put  away  his  wife,  saving  for  the  cause 
of  fornication,  causeth  her  to  commit  adultery  ;  and  whoso- 
ever shall  marry  her  that  is  divorced,  committeth  adultery. 
If  he  who  marries  her  who  is  divorced  commits  adultery,  he 
who,  with  a  wife  of  his  own,  defiles  himself  also  with  that 
other,  how  doth  not  he  much  more  commit  it }    It  is  mani- 
fest to  every  one.     But  perhaps  to  you  who  are  men,  enough 
has  been  said  on  this  subject.     For  concerning  them  that 
Mark  9,  are  such,    Christ  also   said,    Where  their  worm  dieth  not, 
^*'        and  the  fire  is  not  quenched.     But  for  the  sake  of  the  young 
it  is  necessary  to  speak  to  you,  or  rather  not  so  much  on 
their  account  as  on  yours.     For  these  things  are  suitable  not 
to  their  case  only,  but  to  yours  also.     And  how  }     1  will  now 
tell  you.     He  who  has  not  learnt  to  commit  fornication,  will 
neither  know  how  to  commit  adultery.     But  he  who  wallow- 
eth  among  harlots,  will  quickly  also  an-ive  at  the  other,  and 
will  defile  himself,  if  not  with  the  married,  yet  with  those  who 
are  disengaged. 

«  Some  copies  oinif  '  Roman.' 


Early  Marriage  expedienl  for  secular  persona.         391 

What  then  do  I  advise?    That  you  may  extirpate  the  roots,   Hom. 

so  many  of  you  as  have  young  sons,  and  are  about  to  bring    ^—- 

them  up  to  a  worldly  life,  quickly  draw  them  under  the  yoke     ^^' 
of  marriage.     For  since  whilst  they   are  yet  young  desires 
trouble   them,    for  the   time  before    marriage  restrain  them 
by  admonitions,  threats,  fears,  promises,  and  numberless  other 
methods.     But  at  the  time  of  marriage,  let  no  one  defer  it. 
Behold,  I  speak  the  words  of  a  match-maker',  that  you  should  '  fu/nptu. 
let  your  sons  marry.     But  I  am  not  ashamed  to  speak  thus,  ''^""' 
since  Paul  was  not  ashamed  even  to  say.  Defraud  ye  not  one  i  Cor.  7, 
the  other,  which  seems  more  shameful  than  what  I  have  said, 
yet  he  was  not  ashamed.     For  he  did  not  pay  heed  to  words, 
but  to  the  acts  that  were  set  right  by  words.     When  therefore 
thy  son  is  grown  up,  before  he  enters  upon  warfare,  or  any- 
other  course  of  life,  consider  of  his  marriage.     And   if  he 
sees  that  thou  wilt  soon  take  a  bride  for  him,  and  that  the 
time  intervening  will  be  short,  he  will  be  able  to  endure  the 
flame  patiently.     But  if  he  perceives  that    thou  art  remiss 
and  slow,  and  waitest  until  "^  he  shall  acquire  a  large  income, 
and  then  thou  wilt  contract  a  marriage  for  him,  despairing 
at  the  length  of  the  time,  he  will  readily  fall  into  fornication. 
But  alas  !  that  root  of  all  evils,  avarice,  is  here  also  in  fault'. 
For  since  no  one  cares  how  far  his  son  shall  be  sober  and 
modest,  but  all  are  mad  for  gold,  for  this  reason    no    one 
makes  this  a  matter  of  concern.     Wherefore  I  exhort  you 
first  to  regulate  well  their  souls.     For  if  he  find  his  bride 
chaste,  and  know  her  body  alone,  then  will  both  his  desire 
be    vehement,  and   his   fear   of  God   the   greater,   and  the 
marriage  truly  honourable,  receiving  bodies  pure   and  un- 
defiled;  and  the  offspring  will  be  full-charged  with  blessing, 
and  the  bride  and  bridegroom  will  comply  with  one  another, 
for  both  being  inexperienced  in  the  manners  of  others,  they 
will    submit   to  one    another.     But   one  that   begins    when 
younger    to    wax    wanton,    and  so   has    had    experience   of 
the  ways  of  harlots,  for  the  first  and  second  evening  will 
praise  his  own  wife;  but  after  that  he  will  soon  fall  back  into 
that  wantonness,  that  dissolute  and  disorderly  laughter,  seeking 

''  B.  L.  and  1  Paris  Ms.  read  Wri  for     sense  is  '  here  also  is  avarice  the  root 
T»ri,  which  is  necessary  to  the  sense.        of  all  evil.' 
'  B.  and  L.  add  alria,.  Otherwise  the 


31)2  Taste  corrupted  by  sin.     False  delicacy. 

1  THEs.lor  words  tliat  are  full  of  base  import,  dissolute  deportment'', 
i'-Il^'  and  all  that  indecency,  which  it  is  not  tolerable  that  we 
^ «Aij/^i'fa should  mention.  But  a  woman  of  free'  estate  would  not 
endure  to  make  such  exhibitions,  nor  to  tarnish  herself 
For  she  was  espoused  to  her  husband  to  be  his  partner  in 
life,  and  for  the  procreation  of  chikh-en,  not  for  the  purposes 
of  indecency  and  lauglitcr;  that  she  might  keep  the  house, 
and  instruct  even  him  to  be  grave,  not  that  she  might  supply 
to  him  the  fuel  of  fornication. 

But  the  gestures  of  a  harlot  seem  to  you  agreeable.     I 

Prov.  5,  know  it.      For  the  Scripture  says,  The   lips  of  a  strange 

^'  icoman  drop  as  an  honeycomb.     For  on  this  account  I  take 

all   this    trouble,  that  he  may  have  no  experience   of  that 

honey,  for  it  straightway  turns  into  gall.     And  this  also  the 

Prov.  5,  Scripture  says,  Who  for  a  season  is  smooth  to  thy  throat,  hut 

j-^'      afterwards  thou  shall  find  her  more  hitter  than  yall,  and 

sharper  titan  a  two-edged  sword.     What  sayest  thou  ?     Bear 

with  mc  speaking  somewhat  impure,  if  I  may  say  so — and 

expressing  myself   as  one  impudent  and  unblushing.     For 

I  do  not  submit  to  this  willingly,  but  on  account  of  those 

who  are  shameless  in  their  actions,  [  am  compelled  myself 

to  speak  this  sort  of  words.    And  many  such  we  see  even  in  the 

Scriptures.     For  even  Ezekiel,  reproaching  Jerusalem,  utters 

many  such  things,  and  is  not  ashamed.     And  justly.     For 

he  did  not  say  them  from  his  own  inclination,  but  from  his 

concern.     For  although  the  words   seem  to  be  indecent,  yet 

his  aim  is  not  indecent,  but  even  highly  becoming  one  who 

wishes   to    banish    uncleanness  from   the  soul.     For  if  the 

shameless  soul  does  not  hear  the  very  words,  it  is  not  affected. 

For  a  jihysician  wishing  to  remove  a  putrid  sore,  first  thrusts 

his  fingers  into  the  wound,  and  if  he  does  not  first  defile  his 

healing  hands,  he  will  not  be  able  to  cure  it.     So  it  is  with 

me.     Unless  I  first  defile  my  mouth,  that  heals  yoin*  passions, 

I  shall  not  be  able  to  heal  you.     But  rather  neither  is  my 

mouth   defiled,  nor  iiis  hands.     Why  then }     Because    the 

uncleanness  is  not  that  of  nature,  nor  from  our  own  body', 

as  neither  in  that  case  from  his  hands,  but  from  what  is 

^  ax/tfJi-o.Ta.  iiaxixXaa-fi'iva.  See  on  her  husband  bj' modesty  and  simplicity. 
1  Tim.  J ,  ]  7.  Horn.  iv.  Tr.  p.  39.  '  Downes  would  read  ffri/naros, 
where  he    advises    the  wife  to    please     '  mouth.' 


Disgusiingness  offornicaUon.  393 

another's.     But  if  where  the  body  is  another's,  he  does  not  Hom. 
refuse  to  dip  his  own  hands,  tell  me,  shall  we  refuse,  where  — ^- 
it  is  our  own  body?    For  you  are  our  body,  sickly' indeed  |  or^^^  , 
and  impure,  but  ours  nevertheless. 

What  then  is  this  which  I  say,  and  for  which  I  have  made  (4) 
so  long  an  exhortation  ?  Because  the  garment  indeed  vvliich 
your  slave  wears,  you  would  not  choose  ever  to  wear,  being 
disgusted  on  account  of  its  filth,  but  you  would  rather  go 
naked  than  make  use  of  it.  But  a  body  that  is  unclean  and 
filthy,  and  which  is  used  not  only  by  your  slave,  but  by 
numberless  othei's,  that  will  you  abuse,  and  not  be  dis- 
gusted? Are  you  ashamed  at  hearing  this  ?  But  be  ashamed 
of  the  actions,  not  of  the  words.  And  I  pass  over  all  other 
things,  the  rudeness,  and  the  corruption  of  their  manners, 
the  servility  and  illiberality  of  the  rest  of  their  life.  Tell  me, 
should  you  and  your  servant  go  to  the  same  woman  ?  and 
I  wish  it  were  only  your  servant,  and  not,  it  may  be,  the 
executioner!  And  yet  you  could  not  bear  to  take  the  execu- 
tioner by  the  hand ;  but  her  who  has  been  made  one  body 
with  him  you  kiss  and  embrace,  and  do  not  shuddei",  nor 
fear!  Are  you  not  ashamed?  are  you  not  abashed?  are  you 
not  pierced  with  anguish  ? 

I  said  indeed  to  your  fathers,  that  they  ought  early  to  lead 
you  to  marriage ;  but  nevertheless  neither  are  you  without 
liability  to  punishment.  For  if  there  were  not  others,  or 
rather  many  young  men  living  in  chastity,  both  formerly,  and 
now,  there  would  perhaps  be  some  excuse  for  you.  But  if 
there  are,  how  can  you  say,  that  we  were  not  able  to  restrain 
the  flame  of  lust  ?  For  they,  who  have  been  able,  are  your 
accusers,  in  that  they  are  partakers  of  the  same  nature. 
Hear  Paul  saying,  Follow  peace  .  .  .  and  holiness,  without  Heh.i2, 
which  no  man  shall  see  the  Lord.  Is  not  this  threat  sufficient  ^^* 
to  terrify  you  ?  Do  you  see  others  continuing  altogether  in 
chastity,  and  in  gravity  passing  their  lives;  and  cannot  you 
command  yourself  even  so  long  as  the  period  of  youth  ?  Do 
you  see  others  ten  thousand  times  overcoming  pleasure,  and 
cannot  you  once  refrain  ?  With  your  leave,  I  will  tell  you  the 
cause.  For  youth  is  not  the  cause,  since  then  all  young  men 
would  be  dissolute.  But  we  thrust  ourselves  into  the  fire. 
For  when  you  go  up  to  the  theatre,  and  feast  your  eyes  with 


394  Thealrical  exhibit  ions  evcile  evil  desires. 

1  Thes.  the  naked  limbs   of  women,  for    the   time   indeed   vou   are 

4   7. 8. 

-  '   '  '  delighted,   but   aflerwards,   you    have    nourished    thence    a 

mighty  fever.  When  you  see  women  exhibited  as  it  were  in 
the  form  of  their  bodies,  and  spectacles  and  songs  containing 
nothing  else  but  irregular  loves  :  such  a  woman,  it  is  said, 
loved  such  a  man,  and  not  obtaining  him,  hanged  herself; 
•al.step-and  unlawful  loves  having  mothers^  lor  their  object;  when 
^  you  receive  these  things  by  hearing,  and  through  women,  and 
through  figures,  yea,  and  even  through  old  men,  (for  many  there 
put  masks  upon  their  faces,  and  play  the  parts  of  women,) 
tell  me,  how  will  you  be  able  to  continue  chaste  afterwards, 
these  narratives,  these  sights,  these  songs  occupying  your 
soul,  and  dreams  of  this  sort  henceforth  succeeding.  For  it 
is  the  nature  of  the  soul  for  the  most  part  to  raise  visions 
of  such  things,  as  it  wishes  for  and  desires  in  the  day  time. 
Therefore  when  you  there  both  see  base  actions,  and  hear 
base  words,  and  receive  indeed  the  wounds  but  do  not 
apply  the  remedies,  how  will  not  the  sore  be  increased .'' 
will  not  the  disease  become  more  intense ;  and  in  a 
much  greater  degree  than  in  our  bodies.?  For  if  we  were 
willing,  our  will  admits  of  correction  more  easily  than  our 
bodies.  For  there  indeed  drugs,  and  physicians,  and  time 
are  required,  but  here  it  is  sufficient  having  but  the  will,  to 
become  both  good  and  bad.  So  that  you  have  rather  admitted 
the  disorder.  When  therefore  we  gather  to  us  indeed  the 
things  that  injure,  but  pay  no  regard  to  the  things  that  benefit, 
how  can  there  ever  be  any  health  ? 

On  this  account  Paul  said,  even  as  the  Gentiles  who  knew 
not  Qod.  Let  us  be  ashamed,  let  us  be  afraid,  if  the  Gentiles, 
that  know  not  God,  are  often  chaste.  Let  us  be  ashamed, 
when  we  are  worse  than  they.  It  is  easy  to  achieve  chastit}*, 
if  we  will,  if  we  withdraw  ourselves  from  those  things  that  are 
injurious,  since  it  is  not  even  easy  to  avoid  fornication,  if  we 
will  not.  For  what  is  more  easy  than  to  go  to  the  market- 
place ?  but  from  the  excess  of  laziness  it  is  become  difficult,  not 
only  in  the  case  of  women,  but  sometimes  even  in  that  of  men. 
What  is  more  easy  than  to  sleep  1  but  we  have  made  even 
this  difficult.  Many  however  of  the  rich  toss  themselves 
through  a  whole  night,  from  their  not  waiting  for  the  need  of 
sleep,  and  then  sleeping.     And  in  short  nothing  is  difficult, 


We  can  correct  our  faults  if  we  will.  395 

when  men  are  willing ;  as  nothing  is  easy,  when  they  are  un-   Hom. 
willing ;    for  we   are  masters  of  all  these   things.     On  this  — - — 
account  the  Scripture  also  says,  If  ye  he  willing  and  hear  me.  Is.  i,  i9. 
And  again,  If  ye  be  unwilling,  and  hear  not.     So  that  all  ^^^  20. 
depends  upon  being  willing  or  unwilling.     On  this  account 
we  both  are  punished  and  are  praised.     But  God  grant  that, 
being  of  those  who  are  praised,  we  may  obtain  the  promised 
blessings,  by  the  grace  and  lovingkindness,  &c. 


HOMILY      VI. 


1  Thess.  iv.  9,  10. 

But  as  touching  brotherly  love,  ye  need  not  that  I  write  unto 
you  :  for  ye  yourselves  are  taught  of  God  to  love  one  another. 
>  al.  and     And  indeed  ye  do  it  toward  all  the  brethren  which  are  in  ^  all 
Macedonia. 

Why  then  having  discoursed  with  them  earnestly  concern- 
ing chastity,  and  being  about  to  discourse  about  the  duty 
of  working,  and  about  the  not  sorrowing  for  the  departed, 
does  he  introduce  that  which  was  the  principal  of  all  good 
things,  love,  as  if  he  were  passing  it  over,  saying,  tee  have  no 
need  to  icrite  to  you?  This  also  is  from  his  great  wisdom, 
and  belongs  to  spiritual  instruction.  For  here  he  shews  two 
things.  First,  that  the  thing  is  so  necessary,  as  not  to  require 
instruction.  For  things  that  are  very  important  are  manifest 
to  all.  And  secondly,  by  saying  this  he  makes  them  more 
ashamed  than  if  he  had  admonished  them.  For  he  who 
thinks  that  they  have  behaved  aright,  and  therefore  does  not 
admonish  them,  even  if  they  had  not  behaved  aright,  would 
the  sooner  lead  them  to  it.  And  observe,  he  does  not  speak 
of  love  towards  all%  but  of  that  towards  the  brethren.  IVe 
have  no  need  to  icrite  unio  you.  He  ought  then  to  have  been 
silent,  and  to  say  nothing,  if  there  was  no  need.     But  now 

"  ^(XaSiX^/a,    i.s    Strictly  '  lovingncss   tomard  brethren/    not   merely    '  as    of 
brethren.' 


Indirect  adnionitionn.     Duty  (oid  benejit  of  industry.  397 

by  saying  there  is  no  need,  he  has  done  a  greater  thing,  than   Hom. 
if  he  had  spoken  expressly. 


For  ye  yourselves  are  taught  of  God.  And  see  with  how 
high  a  praise  he  has  made  God  their  Teacher  in  this  matter. 
Ye  need  not,  he  says,  to  learn  from  man,  which  also  the 
prophet  says.  '  For  all  shall  be  taught  of  God.""  For  ye  isa.  54, 
yourselves,  he  says,  are  taught  of  God  to  love  one  another. 
And  indeed  ye  do  it  toward  all  the  brethren  wliich^  are  in 
all  3Iacedonia.  Do  it  toward  all  others  also,  he  means. 
These  words  are  very  encouraging  to  make  them  do  so. 
And  I  do  not  merely  say,  that  ye  are  taught  of  God,  but 
I  know  it  from  the  things  which  you  do.  And  in  this 
respect  he  bore  many  testimonies  to  them. 

But  we  beseech  you,  brethren,  that  ye  abound^  more  and^  E.  v. 

.1     .   •       •  .>  increase 

more,  that  is,  mcrease  -.  2  gome 

Ver.  11,  12.  And  that  ye  study  to  be  quiet,  and  to  do  your^'^'^^ 
own   business,  and  to    work    with   your   own   hands  as  tfe\s'Scc. 
commanded   you:     That    ye    may    walk    honestly    towards 
them,    tluit    are    without,   and    that    ye   may    have    lack    of 
nothing. 

Here  he  shews  of  how  many  evils  idleness  is  the  cause, 
and  of  how  many  benefits  industry.  And  this  he  makes 
manifest  from  things  which  happen  among  us,  as  he  often 
does,  and  that  too  wisely.  For  by  these  things  the  majority 
are  led  on  more  than  by  spiritual  things.  For  it  is  a  mark 
of  love  to  our  neighbours  not  to  receive  from  them,  but  to 
impart  to  them.  And  mark  his  discretion.  Being  about  to 
exhort  and  admonish,  he  places  in  the  middle  their  good 
conduct,  both  that  they  may  recover  even  from  the  preceding 
admonition,  and  from  the  threat,  when  he  said.  He  therefore 
that  despiseth  despiseth  not  man,  but  God,aind  that  they  may 
not  be  restive  at  this^  And  this  is  the  effect  of  working, 
that  one  docs  not  receive  of  others,  nor  live  idly,  but  by 
working  imparts  to  others.  For  it  is  said,  //  is  more  blessed  Acts  20, 
to  give  than  to  receive.  And  to  work,  he  says,  wHJt  your  own  '^' 
hands.  Where  then  are  those,  wdio  look  out  for  work  that 
is  spiritual?     Seest  thou   how   he    takes   from   them    every 

'■  P.  and  L.  and  all  that  are,  which  '  B.  ■rgoj  ravTuv,  for  Tfr,;  rairti.  On 
alters  the  sense  afterwards.  'And  ye  do  what  authority  or&x  Taurri  \s  printed, 
it  towards,'  &,c.  and  so  both  Translators,     is  not  stated.     L.  ■ru;  rauTnt. 


398  No  pretext  for  idlfiwas  fidviitted. 

1  Thes. excuse,  saying,  with  your  otiui  hands?   But  does  one  practise 

— '- — ^fasting  with  his  hands?    or  watchings  all  night?    or  lyings  on 

the  ground?     This  no  one  can  say.     But  he  is  s])eaking  of 

spiritual  work.     For  it  is  trul}'  spiritual,  that  one  should  by 

working  im])art  to  others,  and  there  is  nothing  equal  to  this. 

T/i<it  ye  may  walk,  he  says,  honestly.     Seest  thou  whence 

he  touches  iheni?     He  has  not  said,  that  ye    may  not  be 

shamed  by  begging.      But  he  has  indeed  insinuated  the  same, 

but  he  ])uts  it  in  a  milder  way,  so  as  both  to  strike  and  not 

violently  to  offend  them.     For  if  those  who  are  among  us 

are    offended    at   these    things,   much    more  those  who   are 

without,  finding  numberless  accusations  and  handles,  when 

they  see  a  man,  who  is  in  good  health,  and  able  to  support 

himself,  begging  and  asking  help  of  others.     Wherefore  they 

'««'••«/»  call    us   Christ-mongers'.     On  this  account,  he  means,  the 

Vim.  2  name  of  God  is  blasphemed.     But  none  of  these  things  has 

^■i-         he    urged ;    but    that    which  was    able  to  touch  them  most 

nearly,  the  disgracefulness  of  the  thing. 

Ver,  13.  But  I  would  not  have  you  to  be  ignorant,  brethren, 
concerning  them  which  are  asleep,  that  ye  sorrow  not  even  as 
others  which  have  no  hope. 
(2)  These  two  things,  poverty  and  despondency,  distressed 
them  most,  as  they  do  all  men.  See  therefore  how  he 
remedies  them.  But  their  poverty  arose  from  their  goods 
being  taken  from  them.  But  if  he  commands  those,  whose 
goods  had  been  taken  from  them  for  Christ's  sake,  to  support 
themselves  by  working,  much  more  then  others.  For  that 
they  were  taken  away  is  manifest  from  his  saying,  Ye  became 
followers  of  the  Churches  which  areinJudoea.  How?  Because 
Heb.io,  in  his  Epistle  to  those,  he  says.  Ye  took  joyf idly  the  spoiling 
of  your  goods.  Here  he  proceeds  now  to  discourse  con- 
cerning the  Resurrection.  And  why  ?  Had  he  not  discoursed 
with  them  upon  that  point?  Yes,  but  here  he  glances  at 
some  further  mystery.  What  then  is  this?  That  we  which 
are  alive,  he  says,  and  remain  unto  the  coming  of  the  Lord, 
shall  not  jjrevent  them  lohich  are  asleep.  The  discourse 
then  of  the  Resurrection  was  sufficient  to  comfort  him  that 
was  grieving.  But  that  which  is  now  said  is  sufficient  also 
to  make  the  Resurrection  worthy  of  credit.  But  first  let  us 
say  that  which  he  also  said.  But  I  would  not  have  you  to  be 


Violent  grief/or  the  departed  shews  uiiheli^.  399 

ignorant,  brethren,  concerning  them  which  are  asleep,  that  ye  Hom. 

sorrow  not  even  as  others  which  have  no  hope.     See  how '— 

here  also  he  treats  them  mildly.     He  does  not  say,  Are  ye  so 
without  understanding  ^  ?  as  he  said  to  the  Corinthians,  Are '  afiro), 

/•      7-   7  1  1  -1  •  •  **^^  Gal. 

ye  SO  foolish'^ ?  that,  knowing  there  is  a  resmTection,  ye  so  3^  3. 
sorrow,  as  those  who  do  not  believe.     But  very  mildly,  1'  «?«»"« 
would  not,  he  says,  shewing  respect  to  their  other  virtues.  Cor.  15, 
And  he  has  not  said  '  concerning  the  dead,'  but  them  that  are     ' 
asleep'^,  even   at   the   beginning  suggesting   consolation   to 
them.     That  ye  sorrow  not,  he  says,  even  as  others  which 
have   no   hope.      Therefore    to    afflict    yourselves    for    the 
departed  is  to  act  like  those  who  have  no  hope.     And  they 
justly.     For  a  soul  that  knows  nothing  of  the  Resurrection, 
but  thinks  that  this  death  is  death,  naturally  afflicts  itself,  and 
bewails   and  mourns  intolerably  as  for  those  who  are  lost. 
But  thou,  who  expectest  a   resurrection,  on  what    account 
dost  thou  lament .''     To  lament  then  is  the  part  of  those  who 
have  no  hope. 

Hear  this,  ye  women,  as  many  of  you  as  are  fond  of  wailing,  Morai,. 
as  many  as  at  times  of  mourning  take  the  sorrow  impatiently, 
that  ye  act  the  part  of  heathens.  But  if  to  grieve  for  the 
departed  is  the  part  of  heathens,  then  tell  me  whose  part  it  is 
to  beat  one's  self,  and  tear  the  cheeks  \  On  what  account  do 
you  lament,  if  you  believe  that  he  will  rise  again,  that  he  has 
not  perished,  that  it  is  but  a  slumber  and  a  sleep  ?  You  say. 
On  account  of  his  society,  his  protection,  his  care  of  our 
affaii*s,  and  all  his  other  services.  When  therefore  you  lose 
a  child  at  an  untimely  age,  who  is  not  yet  able  to  do  any 
thing,  on  what  account  do  you  lament  ?  Why  do  you  seek 
to  recall  him.?  He  was  displaying,  you  say,  good  hopes, 
and  I  was  expecting  that  he  would  be  ray  supporter.  On 
this  account  I  miss  my  husband,  on  this  account  my  son. 
For  this  I  wail  and  lament,  not  disbelieving  the  Resurrection, 
but  being  left  destitute  of  support,  and  having  lost  my  pro- 
tector, my  companion,  who  shared  with  me  in  all  things — 
my  comforter.  On  this  account  I  mourn.  I  know  that  he 
will  rise  again,  but  I  cannot  bear  the  intermediate  separation. 
A  multitude  of  troubles  rushes  in  upon  me.     T  am  exposed 

'^   B.  L.  and  Cat  add,  hut  the)H  Hint  are  asleep^  and  so  Wolf.  IVTusculus. 


400  Immoderate  grief  an  hraiional  passion. 

iThes.  tQ  all  who  are  willing  to  injure  me.     Those  of  my  servants 
— who  fonuerly  feared  me  now  despise  me,  and  trample  upon 


me.  If  any  one  has  been  benefited,  he  has  forgotten  the 
benefit  he  received  from  him;  if  any  one  was  illtreated  by 
the  departed,  to  return  the  grudge  against  him,  he  lets  loose 
his  anger  upon  me.  These  things  do  not  suffer  me  to  bear 
my  widowhood,  or  to  lament  with  moderation.  It  is  for 
these  things  that  1  afflict  myself,  for  these  things  I  bewail. 

Mow  then  shall  we  comfort  such?  What  shall  we  say? 
How  shall  we  banish  their  sorrow  ?  In  the  first  place  let  me 
endeavour  to  convince  them,  that  their  wailing  proceeds  not 
from  tliese  things  they  say,  but  from  an  unreasonable  passion. 
For  if  you  mourn  for  these  things,  you  ought  always  to  mourn 
the  departed.  But  if  when  a  year  has  passed  away,  you  forget 
him  as  if  he  had  never  been,  you  do  not  bewail  the  departed 
nor  his  protection.  But  you  cannot  endure  the  separation  % 
nor  the  breaking  off  of  your  society  ?  And  what  can  they 
say,  wlio  even  enter  into  second  marriages?  Sure  enough M 
For  it  is  not  their  former  husbands  that  they  long  for.  But 
let  us  not  direct  our  discourse  to  them,  but  to  those  who 
preserve  a  kind  affection  towards  the  departed.  Wherefore 
dost  thou  lament  thy  child  ?  Wherefore  thine  husband  ? 
The  former,  because  I  had  not  enjoyed  him,  you  say ;  the 
latter,  because  I  expected  that  I  should  have  enjoyed  him 
longer.  And  this  very  thing,  what  want  of  faith  does  it  ai'gue, 
to  suppose  that  thy  husband  or  thy  son  constitutes  thy  safety, 
and  not  God !  How  dost  thou  not  think  to  provoke  Him  ? 
For  often  on  this  account  He  takes  them  away,  that  thou 
mayest  not  be  so  bound  to  them,  so  that  it  may  withdraw 
thy  hopes  from  them.  For  God  is  jealous,  and  wills  to  be 
loved  by  us  most  of  all  things :  and  that,  because  He  loves 
us  exceedingly.  For  ye  know  that  this  is  the  custom  of  those 
who  love  to  distraction.  They  are  excessively  jealous,  and 
would  choose  rather  to  throw  away  their  life,  than  to  be 
surpassed  in  esteem  by  any  of  their  rival  lovers.  On  this 
account  also  God  hath  taken  him,  because  of  these  words ^. 
(3)         For,  tell  me,  on  what  account  were  there  not  in  old  times 

'  B.  adds  '  of  the  body.'  §  i.  c.  '  because  you  say  such  things 

'  al.  '  sure  enough  it  is  the  separa-     about  him.' 
tion  !'  which  makes  the  irony  plainer. 


The  love  of  God  a  comfort  in  bereavements.  401 

widowhoods,  and  untimely  bereavements  ?     Wherefore  did  Hom. 

He  permit  Abraham  and  Isaac  to  live  a  long  time  ?  Certainly - 

because  even  when  he  was  living  he  prefeiTcd  God  before 

him.     He  said  indeed,  slay ;     and  he  slew  him.     Why  did 

He  bring  Sarah  to  so  long  an  old  age  ?    Because,  even  whilst 

she  was  living,  he  listened  to  God  rather  than  to  her.     For 

this  reason  God  said.  Hear  Sarah  thy  wife.     No  one  then  From 

either  from  love  to  husband  or  wife,  or  on  account  of  the, 2^.°'    ' 

protection  of  a  child,  provoked    God    to  anger.     But  now 

because  we  are  declining  downwards,  and  have  exceedingly 

fallen    off,  we  men    love   our   wives   more  than    God,    and 

we   women  honour  our  husbands  more   than    God.     It  is 

on  this  account  that  He  draws  us  even  against  our  will  to 

the  love  of  Himself.     Love  not  thy  husband  more  than  God, 

and  thou  shalt  not  ever  experience'  widowhood.     Or  rather, ''«''^''«'•'> 

.  '  feel, 

even  if  it  should  happen,  thou  shalt  not  have  the  feeling  of 

it.     Why  ?     Because  thou  hast  an  immortal  Protector  who 

loves  thee  better.     If  thou  lovest  God  more,  mourn  not:    for 

He  Who  is  more  beloved  is  immortal,  and  does  not  suffer 

thee  to  feel  the  loss  of  him  who  is  less  beloved.     This  I  will 

make  manifest  to  thee  by  an  example.    If  thou  hast  a  husband, 

complying  with  thee  in  all  things,  one  that  is  respected,  and 

that  makes  thee  honourable  every  where,  and  not  to  be  despised, 

one  respected  amongst  all,  intelligent  and  wise,  and  loving 

thee,   thou  being  esteemed   happy  on  his   account,  and  in 

conjunction  with  him  shouldest  thou  also  bring  forth  a  child, 

and  then  before  it  has  anived  at  the  age  of  maturity,  that 

child  should  depart ;    wilt  thou  then  feel  the  affliction  ?    By 

no  means.     For  he  that  is  more  beloved  makes  it  disappear^.  ^a*»»««- 

And  now  if  thou  love  God  more  than  thy  husband,  probably 

He  will  not  soon  take  him  away.     But  even  if  He  should 

take  him,  thou  wilt  not  be  sensible  of  the  affliction.     For 

this  reason  the  blessed  Job  felt  no  severe  suffering,  when  he 

heard  of  the  death  of  his  children  all  at  once,  because  he 

loved  God  more  than  them.     And  whilst  He  Whom  he  loved 

was  living,  they  were  not  able  to  afflict  him''. 

What  sayest  thou,  O  woman  }     Thy  husband  or  thy  son 

was  thy  protector?    But    does   not  thy   God    spare  thee'?''^«/3«- 

Tai,  '  is 

h  B.  adds, 'if  then  thou  lovest  as  thou     more,  thou   wilt  never   be  grieved   at  ^^°"^'" 
oughtest   to   do   God   Who    loves  thee     parting  with  thy  husband  or  thy  child.' °' 

2  D 


402  God  recalls  His  gifts  when  preferred  to  Himself. 

iThes. Who  gave  thee  thy  very  husband?  Was  it  not  lie?  And 
'  ' '  '  who  made  thee  ?  Was  it  not  He  ?  He  surely  Who  brought 
thee  out  of  nothing  into  being,  and  breathed  into  thee  a  soul, 
and  bestowed  on  thee  a  mind,  and  vouchsafed  to  favour  thee 
with  the  knowledge  of  Himself,  and  for  thy  sake  spared  not 
His  only-begotten  Son,  does  not  He  spare  thee?  And  will 
a  fellow-servant  spare  thee  ?  What  wrath  is  due  to  these 
words  !  What  of  this  kind  hast  thou  had  from  thy  husband  ? 
Thou  canst  not  say  any  thing.  For  if  even  he  has  done 
thee  any  kindness,  it  was  after  he  had  received  kindness, 
you  having  previously  begun.  But  in  the  case  of  God  no 
one  can  say  any  such  thing.  For  it  is  not  as  having  received 
any  favours  from  us  that  God  benefits  us,  but  being  incapa- 
ble of  want,  from  His  goodness  alone  He  does  good  to  man- 
kind. He  has  promised  thee  a  kingdom,  He  has  given 
immortal  life,  glory,  brotherhood,  adoption.  He  has  made 
thee  fellow-heir  with  His  Only-Begotten.  And  dost  thou  after 
so  great  benefits  remember  thy  husband  ?  What  has  he 
bestowed  of  this  kind  ?  He  has  made  His  sun  to  shine.  He 
has  given  rain,  He  sustains  thee  with  yearly  nourishment. 
Wo  to  us  for  our  great  ingratitude  ! 

For  this  reason  He  takes  thy  husband,  that  thou  mayest 
not  seek  him.  But  dost  thou  still  cling  to  him  though  de- 
parted, and  forsakest  God,  when  it  was  thy  duty  to  give 
thanks,  to  cast  thyself  wholly  upon  Him  ?  For  what  is  it 
that  thou  hast  received  from  thy  husband  ?  The  pains  of 
childbirth,  and  labours,  and  insults  and  reproaches,  perchance, 
and  eludings,  and  bursts  of  anger.  Are  not  these  the  things 
that  come  from  husbands  ?  But  there  are,  you  say,  other 
good  things  too.  Of  what  sort  then  are  these  ?  Did  he  set 
off  thy  beauty  with  costly  garments  ?  Did  he  put  gold  orna- 
ments about  thy  face  ?  Did  he  make  thee  respected  by  all  ? 
But  if  thou  wilt,  God  will  adorn  thee  with  a  much  better 

'<ri;ttvoT« ornament  than  the  departed.  For  gravity^  makes  its  pos- 
sessor much  more  admirable  than  golden  ornaments.  This 
King  also  has  garments,  not  of  this  sort,  but  much  better. 
With  those,  if  thou  wilt,  invest  thyself  Of  what  sort  then 
are  they  ?  There  is  a  clothing  which  has  fringes  of  gold, 
with  this,  if  thou  wilt,  array  the  soul.  But  did  he  make 
thee  not  to  be  despised  by  men  ?    And  what  is  there  great 


Widowhood  honourable  and  powerfid.  403 

in  that  ?     Thy  widowhood  suffers  thee  not  to  be  despised  by   Hom. 
devils.     Then   thou    ruledst   over   thy   servants,   if  at  least — 


thou  didst  at  all  rule  over  them.  But  now,  instead  of  thy 
servants,  thou  hast  mastery  over  unbodied  powers,  princi- 
palities, authorities,  the  ruler  of  this  world.  And  thou  dost 
not  mention  the  troubles,  in  vs^hich  thou  sharedst  with  him, 
sometimes  the  fear  of  magistrates,  sometimes  the  preference 
given  to  neighbours.  From  all  these  things  thou  art  now 
delivered,  from  dread  and  fear.  But  art  thou  solicitous  who 
will  support  the  children  that  are  left  thee  }  The  Father  of 
the  fatherless.  For  tell  me,  who  gave  them  ?  Dost  thou  not 
hear  Christ  in  the  Gospel  saying,  Is  not  the  life  more  than^^t.G, 
meat,  and  the  body  than  raiment  ? 

Seest  thou,  that  thy  lamentation  is  not  from  loss  of  his     (4) 
society,  but  from  want  of  faith.     But  the  children  of  a  father 
that  is  dead  are  not  equally  illustrious.     Wherefore  ?    Have 
they  God  for  their  Father,  and  are  they  not  illustrious  ?  How 
many   can   I  shew  you  brought  up   by  widows,  who  have 
become    famous,    how    many    who    have    been    under    their 
fathers,  and  have  been  undone  !    For  if  thou  bringest  them 
up  from  their  first  youth,  as  they  ought  to  be  brought  up, 
they  will  enjoy  an  advantage  much  greater  than  a  father's 
protection — for  that  it  is  the  business  of  widows.     I  speak  of 
the  bringing  up  of  children  ;    hear  Paul  saying,  If  she  have\  xim. 
brought  up  children;  and  again,  She  shall  he  saved  by^  child^^  ^^* 
bearing,  (he  has  not  said  by  her  husband,)  if  they  continue     ' 
in  faith  and  charity  and  holiness  with  sobriety.     Instil  into  2,  15. 
them  the  fear  of  God  from  their  first  youth,  and  He  will  pro- 
tect them  better  than  any  father;  this  will  be  a  wall  not  to  be 
broken.     For  when  there  is  a  guard  seated  within,  we  have 
no  need  of  machinations  without:  but  where  he  is  not,  all 
our  outward  contrivances  are  vain. 

This  will  be  to  them  wealth  and  glory  too  and  ornament. 
This  will  make  them  illustrious,  not  upon  earth,  but  even  in 
heaven.  For  do  not  look  to  those  who  are  begirt  with  the 
golden  girdles,  nor  those  who  are  borne  on  horses,  nor  those 
who  shine  in  kings'  palaces  on  accoimt  of  their  fathers,  nor 
those  who  have  footmen  and  attendants.  For  these  things 
perhaps  cause  widows  to  bewail  over  their  orphans,  thinking  . 
that  this  my  son  also,  if  his  father  at  least  were  living,  would 

2  D  2 


404  Orphans  God's  children,  and  great  in  heaven. 

^'^"^'^•have  enjoyed  so  much  happiness;  but  now  he  is  in  a  state 

— '■ of  depression  and  dishonour,  and  worthy  of  no  consideration. 

Tliink  not  of  these  tilings,  O  woman,  but  open  to  thee  in 
thought  the  gates  of  heaven,  consider  the  palace  there,  be- 
hold the  King  Who  is  there  seated.  Consider  if  those  who 
are  ujion  the  earth  can  be  more  illustrious  than  thy  son 
there — and  then  groan.  But  if  some  are  of  good  repute  on 
earth,  this  is  not  worth  any  consideration.  It  is  allowed 
him,  if  thou  wilt,  to  be  a  soldier  in  heaven,  to  enlist  him  in 
the  ranks  of  that  army.  For  those  who  are  enlisted  there 
are  not  borne  on  horses,  but  in  the  clouds.  They  walk  not 
upon  earth,  but  are  caught  up  into  heaven.  They  have  not 
slaves  to  go  before  them,  but  the  Angels  themselves.  They 
stand  not  in  the  presence  of  a  mortal  king,  but  of  Him  Who 
is  immortal,  the  King  of  kings  and  Lord  of  lords.  They 
have  not  a  leathern  girdle  about  their  loins,  but  that  glory 
which  is  unspeakable,  through  which  they  are  more  splendid 
even  than  kings,  or  whoever  have  been  most  illustrious. 
For  in  those  royal  courts  not  wealth  is  required,  nor  noble 
birth,  nor  any  other  thing  than  virtue  alone,  and  where  that 
is  pi-esent,  nothing  is  wanting  to  their  obtaining  the  chief 
place. 

Nothing  is  painful  to  us,  if  we  are   willing  to   cultivate 

'  (piXofo-  wisdom  ^  Look  up  to  heaven,  and  see  how  much  more 
splendid  it  is  than  the  roofs  of  palaces.  And  if  the  pavement 
of  the  palaces  above  is  so  much  more  grand  than  those 
below,  that  the  one  may  be  considered  as  dirt  in  comparison 
with  the  other ;  if  any  one  should  be  thought  worthy  to  see 
those  palaces  perfectly,  what  blessedness  will  not  be  his  ! 

1  Tim.  But  shCy  he  says,  that  is  a  widow  indeed,  and  desolate, 
'  '  trusteth  in  God.  To  whom  is  this  said  ?  To  those  who 
have  no '  children,  because  they  are  more  highly  approved, 
and  have  a  greater  opportunity  of  pleasing  God,  because  all 
their  chains  are  loosened  to  them.  There  is  no  one  to  hold 
them  fast,  no  one  to  compel  them  to  drag  their  chains  after 
them.  Thou  art  separated  from  thy  husband,  but  art  united 
to  God.     Thou  hast  not  a  fellow-servant  for  thy  associate 

'  So  B.  and  L.  Edd.     '  "Who  have  culty.  The  transition  to  the  other  case 

children,'  which    is  so  contrary  to  St.  is  however  very  easy  and  well  marked, 

Paul's  sense,  that  Hervetus  has  trans-  and    even    eloquent,    if    we    take    the 

lated  ^oi,  '  by  me,'  to  get  over  the  diffi-  negative. 


God  kinder  than  any  husband.  405 

but  thou  hast  thy  Lord,     When  thou  prayest,  tell  me,  dost   Hom. 
thou  not  converse  with  God  ?    When  thou  readest,  hear  Him — 


conversing  with  thee.  And  what  does  He  say  to  thee  ? 
Much  kinder  ^  words  than  thy  hushand.  For  though  indeed 
thy  husband  should  flatter  thee,  the  honour  is  not  great,  for 
he  is  thy  fellow-servant.  But  when  thy  Lord  flatters  the 
slave,  then  is  the  courtship  great.  How  then  does  He  court  ^e?»*»/». 
us  ?     Hear  by  what  means  he  does  it.     Come,  He  says,  unto  Matt. 

•  •       1 1    28 

Me,  all  ye  that  labour  and  are  heavy  laden,  atid  I  will  give     ' 
you  rest.     And  again  by  the  Prophet  He  calls,  saying,  Can  Is.  49, 
a  woman  forget  her  child,  that  she  should  not  have  com-  lxx. 
passion  on  the  offspring  o/  her  womb?    But  even  if  a  ivomaii 
should  forget,  yet  will  I  not  forget  thee,  saith  the  Lord.     Of 
how  great  a  love  are  these  words?    And  again.  Turn  tmto is.  A5, 
Me;  and  again  elsewhere,  Turn  unto  Me,  and  thou  shalt  he  j^' ^^ 
saved.     And  if  one  was  willing  to  select  too  from  the  Can- 22. 
tides,  taking  them  in  the  more  mystical  way',  he  will  hear 
Him  conversing  and  saying  to  every  soul  that  is  fitted  for 
Him,  My  fair  one,  my  dove.     What  is  sweeter  than  these  Cant.  2, 
words.''    Seest  thou  the  conversation  of  God  with  men?    But 
what  ?  tell  me,  seest  thou  not  how  many  children  of  those 
blessed  women  are  gone,  and  are  in  their  tombs ;    so  many 
as  have  suffered   more  severely,  and  with  their    husbands 
have  lost  also  their  children  ?    To  these  things  let  us  attend ; 
let  us  be  anxious  about  these  things,  and  nothing  will  be 
grievous  to  us,  but  we  shall  continue  passing  all  our  time  in 
spiritual  joy;    and  we  shall  enjoy  the  eternal  blessings,  of 
which  God  grant  we  may  all  be  partakers,  by  the  grace  and 
lovingkindness,  &c.  &c. 

>'  So  B.  L.and  1  Paris,  Edd.  '  more  desirable.'    •  B.  fiurTiKuTi^a»  for  ftvffTixart^a. 


HOMILY     VII. 


1  Thess.  iv.  13. 

But  I  would  not  have  you  to  he  ignorant^  brethren,  concern- 
ing them  tvhich  are  asleep,  that  ye  sorrow  not  even  as 
others  which  have  no  hope. 

There  are  many  things  which  from  ignorance  alone  cause 
us  sorrow,  so  that  if  we  come  to  understand  them  well,  we 
banish  our  grief.  This  therefore  Paul  also  shewing,  says, 
/  would  not  have  you  to  be  ignorant,  that  ye  sorrow  not  even 
as  others  which  have  no  hope.  Of  what  wouldest  thou  not 
have  them  ignorant  ?  The  doctrine,  he  says,  of  the  Resur- 
rection. But  wherefore  dost  thou  not  speak  of  the  punish- 
ment laid  up  for  being  ignorant  of  the  doctrine  of  the  Resur- 
rection ?  Because  this  is  manifest  from  the  other,  and  is 
admitted.  But  meanwhile,  together  with  that,  there  will 
also  be  this  not  inconsiderable  gain.  For  since  they  did  not 
disbelieve  the  Resurrection,  but  nevertheless  bewailed,  on 
this  account  he  thus  speaks.  And  he  discourses  indeed  with 
those  who  disbelieve  the  Resurrection  in  one  way,  but  with 
these  in  another.  For  it  is  manifest  that  they  knew,  who 
1  Thess.  were  inquiring  about  the  times  and  seasons. 
^' ^*  Ver.  14.  For  if  we  believe,  he.  ?.a.ys,  thai  Jesus  died  and 

rose  again,  [and  lived  %]  even  so  them  also  which  sleep  in 
Jesus  7cill  God  bring  with  him. 

"  This  word  setms  to  come  from  Rom.  14,  !).   B.  and  L.  omit  it. 


Christians  really  sleep  in  death  like  Christ.  407 

Where  are  they  who  deny'  the  Flesh"  ?    For  if  He  did  not  Hom. 
assume  Flesh,  neither  did  He  die.     And  if  He  did  not  die, 


'  aViriut 


neither  did  He  rise  again.  How  then  does  he  exhort  us, 
from  these  things  to  faith  ?  Was  he  not  then  according  to 
them  a  trifler  and  a  deceiver }  For  if  to  die  proceeds  from 
sin,  and  Christ  did  not  sin,  how  does  he  now  encourage  us  ? 
And  wherefore  does  he  also  say,  Even  as  others  which  have 
no  hope  ?  As  if  he  had  said,  O  men,  for  whom  do  ye  moum  ? 
For  whom  do  ye  sorrow }  for  sinners,  or  simply  for  the 
dead }  Therefore  for  whom  do  they  mourn }  But  to  them 
all  these  things  ai-e  vapid".  The  firstborn  from  the  dead,  Co],  i, 
he  says,  that  is,  the  first-fruits.  Therefore  there  must  also 
be  others  left.  And  see  how  here  he  introduces  nothing 
from  reasonings,  because  they  were  docile.  But  in  writing 
to  the  Corinthians,  he  first  broached  many  things  also  from 
reasonings,  and  then  he  added.  Thou /ool,  that  which  thou  },^"g 
sowest  is  not  quickened.  For  this  is  more  authoritative, 
but  it  is  when  he  converses  with  the  faithful.  But  with 
him  who  is  without,  what  authority  would  this  have ''?  Even 
so,  he  says,  thein  also  which  sleejo  in  Jesus  will  God  bring 
with  Him.  Again,  which  sleep :  he  no  where  says,  the  dead. 
But  with  respect  to  Christ,  his  words  are,  He  died,  because 
he  also  spake  of  the  Resurrection,  but  here  of  them  which 
sleep  in  Jesus,  saying  this,  either  that  they  slept  in  the  faith 
of  Jesus,  or  that  through  Jesus  will  He  bring  them  that 
had  fallen  asleep,  thai  is,  the  faithful.  Here  the  heretics  say, 
that  he  is  speaking  of  the  baptized.  What  place  then  is 
there  for  even  so?  For  Jesus  did  not  sleep  by  Baptism.  But 
on  what  account  does  he  say,  them  luhich  sleep?  So  that 
he  is  discoursing  not  of  the  general  Resurrection,  but  of  a 
particular  one.  Them  which  sleep  in  Jesus  He  will  bring, 
he  says,  and  thus  he  speaks  in  many  places. 

Ver.  15.  For  this  we  say  unto  you  by  the  word  of  the  Lord, 
that  ice  which  are  alive  and  remain  unto  the  coming  of  the 
Lord,  shall jiot  prevent  them  which  are  asleep. 

Speaking  concerning  the  faithful,  and  them  which  sleep 

•>  i.  e.  theTnearnation,  as  the  Docette,  =  'iuXt   He  means  to  those  who  deny 

and  in  a  manner  the   Marcionites,  see  the  Incarnation. 

p.  62.  note  d.  and  the  Maniehees.    S.  ^   Sav.     '  Would    the    words,    Thus 

Aug.  Conf.  V.  Tr.  p.  76.  and  Note  at  saith  God,  have,'  omitting  part  of  the 

the  end,  p.  325,  quotation. 


408  St.  Paul's  object  is  to  help  weak  faith. 

iThes.  in  Christ.  And  again,  the  dead  shall  rise.  Then  his 
— — '-  discourse  is  not  concerning  the  Resurrection  only,  but 
concerning  both  the  Resurrection  and  the  honour  in 
glory.  Therefore  all  shall  partake  of  a  Resurrection,  he 
says,  but  all  shall  not  be  in  glory,  only  those  in  Christ. 
Since  therefore  he  wishes  to  comfort  them,  he  comforts  them 
not  with  this  only,  but  also  with  the  abundant  honour,  and 
with  its  speedy  arrival;,x^or  in  proof  that  he  wishes  to  comfort 
them  with  the  honour,  as  he  goes  on,  he  says,  And  we 
shall  be  ever  with  the  Lord;  and  we  shall  be  caught  tip  in  the 
clouds. 

But  how  do  the  faithful  sleep  in  Jesus  ?    Manifestly  as 
having  Christ  within  themselves.     But  the  expression.  He 
shall  bring  xoith   Him^  shews  that  they  are  brought  from 
many  places.     For  this,  he  says,  we  say  to  you  by  the  word 
of  the  Lord.     He  was  about  to  tell  them  something  strange. 
On  this  account  he  also  adds  what  makes  it  worthy  of  credit; 
By  the  icord  of  the  Lord,  he  says,  that  is,  we  speak  not  of 
ourselves,  but  having  learnt  from  the  Lord,  That  we  ivhich 
are  alive  and  remain  unto  the  coming  of  the  Lord  shall  not 
prevent  them  which  are  asleep.     Which  also  he  says  in  his 
1  Cor.    Epistle  to  the  Corinthians;  In  a  moment,  in  the  twinkling  of 
'     ■   an  eye.     Here  he  gives  a  credibility  to  the  Resurrection  by 
the  manner  also. 
'B.'For'      And'  because  the  matter  seems  to  be  difficult,  he  shews  of 
(2)    himself  that  as  it  is  easy  for  the  living  to  be  taken  up,  so  also 
for  the  departed.     But  in  saying  we,  he  does  not  speak  of 
himself,  for  he  indeed  was  not  about  to  remain  until  the 
Resurrection,  but  he  speaks  of  the  faithful.     On  this  account 
he  has  added.  We  who  remain  unto  the  coming  of  the  Lord 
shall  not  prevent  them  which  are  asleep.     As  if  he  had  said, 
Think  not  that  there  is  any  difficulty,  hearing  that  they  who 
are  alive  shall  not  anticipate  those  who  are  dissolved,  who 
are  rotted,  who  have  been  dead  ten  thousand  years.     It  is 
God  Who  does  it.     But  as  it  is  easy  for  Him  to  bring  those 
who  arc  entire,  so  is  it  also  those  who  are  dissolved. 
Mohal.      But  there  are  some   who  disbelieve  the  matter,  because 
they  know  not  God.     For,  tell  me,  which  is  the  more  easy, 
to  brint^  one  into  being  out  of  nothing,  or  to  raise  u})  again 
him  that  was  dissolved  }    But  what  say  they  ?    A  certain  one 


Mechanical  objections  to  the  Resurrection,  409 

suffered  shipwreck  and  was  drowned  in  the  sea,  and  having  Hom. 

fallen   many   fishes    caught   him,    and    each    of    the    fishes '- 

devoured  some  member.  Then  of  these  very  fishes,  one  was 
caught  in  this  gulph,  and  one  in  that,  and  this  was  eaten  by 
one  man,  and  that  by  another ^  And  again,  those  who  ate 
the  fishes,  that  had  eaten  the  man,  died  in  different  places, 
and  were  themselves  perhaps  devoured  by  wild  beasts.  And — 
when  there  has  been  so  great  a  confusion  and  dispersion — 
how  shall  the  man  rise  again  ?  Who  shall  collect  the  dust .? 
But  wherefore  dost  thou  say  this,  O  man,  and  weavest  strings 
of  trifles,  and  makest  it  a  matter  of  perplexity  }  For  tell  me, 
if  the  man  had  not  fallen  into  the  sea,  if  the  fish  had  not 
eaten  him,  nor  the  fish  again  been  devoured  by  numberless 
men — but  he  had  been  preserved  with  care  in  a  coffin,  and 
neither  worms  nor  any  thing  else  had  disturbed  him,  how 
shall  that  which  is  dissolved  rise  again  }  How  shall  the  dust 
and  ashes  be  again  conglutinated  ^f*  Whence  shall  there 
be  any  more  its  bloom  for  the  body }  But  is  not  this  a  diffi- 
culty ? 

If  indeed  they  be  Greeks  who  raise  these  doubts,  we  shall 
have  numberless  things  to  say  to  them.  What  then  ?  For 
there  are  among  them  those  who  convey  souls  into  plants, 
and  shrubs,  and  dogs.  Tell  me,  which  is  more  easy,  to 
resume  one's  own  body,  or  that  of  another  ?  Others  again 
say  that  they  are  consumed  by  fire,  and  that  there  is  a  resur- 
rection of  garments  and  of  shoes,  and  they  are  not  ridiculed. 
Others  introduce  atoips.  But  our  argument  is  not  with 
those,  but  to  the  faithful,  (if  we  ought  to  call  them  faithful 
who  raise  questions,)  we  will  still  say  what  the  Apostle  See 
has  said,  that  all  life  springs  from  corruption,  all  plants,  all  ^g  gg 
seeds.  Seest  thou  not  the  fig  tree,  what  a  trunk  it  has,  what 
stems,  how  many  leaves,  and  branches,  stalks,  and  roots,  oc- 
cupying so  much  ground  and  embosomed  therein.  This  then, 
such  and  so  great  as  it  is,  springs  from  that  grain  which  was 
thrown  into  the  ground  and  itself  first  corrupted.  And  if  it 
be  not  rotted  and  dissolved,  there  will  be  none  of  these 
things.     Tell  me,  whence  does  this  ha])pen  ?    And  the  vine 

«  B.  and  Bodl.  Extr.  add,   '  having     in  this  very  argument,  which  he  inav 
(in  hini)  the  devoured  flesh.'  have   borrowed  from    S.    Chr.  see  his 

f  This  word  is  used  by  Bp.  Pearson     work  on  the  Creed,  art.  Resurrection. 


410  Formation  of  plants  and  animals  as  difficult. 

iTHEs.too,  which  is  so  fair  both  to  see  and  to  partake  of,  springs 
"*'  ^^'  from  that  which  is  vile  in  appearance.  And  wliat,  tell  me,  is 
not  tlie  water  that  descends  from  above  one  thing,  and  how  is 
it  changed  into  so  many  things  ?  For  this  is  more  wonderful 
than  the  Resurrection.  For  there  indeed  the  same  seed  and 
the  same  plant  is  the  subject,  and  there  is  a  great  affinity. 
But  here  tell  me  how,  having  one  quality  and  one  nature,  it 
turns  into  so  many  things  }  For  in  the  vine  it  becomes  wine, 
and  not  only  wine,  but  leaves  and  sap.  For  not  only  is  the 
cluster  of  grapes,  but  the  rest  of  the  vine  nourished  by  it. 
Again,  in  the  olive,  (it  becomes)  oil,  and  many  other  things, 
too  numerous  to  mention.  And  what  is  wonderful,  here  it  is 
moist,  there  dry,  here  sweet,  there  sour,  here  astringent,  else- 
where bitter.  Tell  me  how  it  turns  into  so  many  things  ? 
Shew  me  the  reason  !    But  you  cannot. 

And  in  the  case  of  thyself,  tell  me,  for  this  comes  nearer, 
'  KKTOL-  this  seed,  that  is  lodged  in  the  womb  \  how  is  it  formed  and 
^xkxo-  jQoulded  into  so  many  things.?  how  into  eyes?  how  into 
ears  }  how  into  hands }  how  into  a  heart .''  Are  there  not  in 
the  body  ten  thousand  differences  of  figures,  of  sizes,  of 
qualities,  of  positions,  of  powers,  of  proportions  ?  How  do 
nerves  and  veins  and  flesh  and  bones  and  membranes,  and 
arteries  and  joints  and  cartilages,  and  as  many  more  things 
beside  these,  as  the  sons  of  the  physicians  precisely  specify, 
which  compose  our  nature — how  do  these  all  come  from 
that  one  seed  }  Does  not  this  then  seem  to  you  much  more 
difficult  than  those  things  ?  How  is  the  moist  and  the  soft 
congealed  into  the  hard  and  cold,  that  is,  bone  ?  How  into 
the  warm  and  moist,  which  are  united  in  the  blood.?  How  into 
the  cold  and  soft,  the  nerve  ?  How  into  the  cold  and  moist,  the 
artery  ?  Tell  me,  whence  are  these  things  ?  Dost  thou  not 
question^  of  these  things?  Dost  thou  not  see  every  day  a 
resurrection  and  a  death  taking  place  in  the  periods  of  our 
life  ?  Whither  is  our  youth  gone  ?  whence  is  our  age  come  ? 
how  is  it  that  he  who  is  grown  old  cannot  indeed  make  him- 
self young,  but  begets  another,  a  very  young  child,  and  what 
he  cannot  give  to  himself,  that  he  bestows  upon  another  ? 
(3)         This  also  we  may  see  in  trees  and  in  animals,  and  yet 

8  The  arteries  were  then  thought  to  convey  air  through  the  body. 


God  baffles  presumptuous  enquiry.  411 

that  which  gives  to  another  ought  first  to  bestow  upon  itself.   Hom. 
But  these  things  indeed  are  what  human  reasoning  demands. - 


But  when  God  creates,  let  all   things  give  way.     If  these 
things  are  so  difficult,  nay,  so  excessively  difficult,  I  am  re- 
minded of  those   mad  persons,  who   are  curious  about  the 
incorporeal  Generation  of  the  Son.     Things  that  take  place 
every  day,  that  are  within  the  grasp  of  our  hands,  and  that 
have  been  enquired  into  ten  thousand  times,  no  one  has  yet 
been  able  to  discover ;  tell  me,  then,  how  is  it  they  are  curious 
about  that  secret  and  ineffable  Generation  ?    Is  not  the  mind 
of  such  men   wearied  in  treading   that  void^?    Has  it  not'««»«^- 
been    whirled    into    ten    thousand    giddinesses  ?     Is   it   not 
dumb-founded^?    And  yet  not  even  scare  they  instructed.  -  «j^a»^? 
When  they  are  able  to  say  nothing  about  grapes  and  figs, '"^"*' 
they  are   curious   about    God  !     For   tell   me,   how  is    that 
grape-stone  resolved  into  leaves  and  stems .''    How  before 
this  were  they  not  in  it,  nor  seen  in  it  ?    But  it  is  not  the 
grape-stone,  you  say,  but  all  is  from  the  earth.     Then  how  is 
it  that  without  this  the  earth  bears  nothing  of  itself?    But  let 
us  not  be  void  of  understanding.     What  takes  place  is  nei- 
ther from  the  earth,  nor  from  the  grape-stone,  but  from  Him 
Who  is  Lord  both  of  the  earth  and  of  its  seeds.     For  this  rea- 
son He  has  caused  the  same  thing  to  be  made  both  without 
them,  and  with  them.     In  the  first  place,  shewing  His  own  From 
power,  when  he  said,  Let  the  earth  bring  forth  the  herb  q/9^°'  ^» 
grass.     And  secondly,  besides'  shewing  His  power,  instruct- ^  B.  and 
ing  us  also  to  be  laborious  and  industrious.  t  °f^^^, 

Why  then  have  these  things  been  said  by  us  ?  Not  idly, 
but  that  we  may  believe  also  in  the  Resurrection,  and  that, 
when  again  wishing  to  apprehend  something  by  our  reason- 
ings, we  are  not  able,  we  may  not  be  angry  and  take  offence, 
but  discreetly  withdrawing  and  checking  our  reasoning,  we 
may  take  refuge  in  the  power  and  skilfulness  of  God.  Know- 
ing these  things  therefore,  let  us  put  a  curb  upon  our  reason- 
ings. Let  us  not  transgress  our  bounds,  nor  the  measures 
that  have  been  assigned  to  our  knowledge.  For,  I/  any  iCor.S 
man,  he  says,  think  that  he  knoweth  any  thing,  he  knoweth  ^' 
nothing  yet  as  he  ought  to  know. 

I  speak  not  concerning  God  only,  but  concerning  every 
thing.     For    what    wouldest   thou   learn    about   the    earth  ? 


412  Man's  knowledge  of  nature,  how  shallow. 

1  Thes.  What  dost  thou  know  ?    Tell  me.    How  great  is  the  measure 

— '- of  it  ?     What  is  its  size  ?    What  is  its  manner  of"  position  ? 

What  is  its  essence  ?  What  is  its  place  ?  Where  does  it 
stand,  and  upon  what?  But  none  of  these  things  can  you 
tell?  Hut  that  it  is  cold,  and  dry,  and  hlack,  this  you  can 
tell — and  nothing  farther.  Again,  concerning  the  sea.''  But 
there  you  will  be  reduced  to  the  same  uncertainty,  not  know- 
ing where  it  begins,  and  where  it  ends,  and  upon  what  it  is 
borne,  what  supports  the  bottom  of  it,  and  what  is  the  place 
for  it,  and  whether  after  it  there  is  a  continent,  or  it  ends  in 
water  and  air?  And  what  dost  thou  know  of  the  things  that 
are  in  it  ?  Shall  I  speak  of  the  air,  or  of  the  elements  ?  You 
will  have  nothing  to  say.  Let  me  pass  over  these  things. 
Would  you  have  us  select  the  smallest  of  plants  ?  The  un- 
fruitful grass,  which  we  all  know,  tell  me,  how  it  is  brought 
forth  ?  Is  not  the  material  of  it  water,  and  earth,  and  dung  ? 
What  is  it  that  makes  it  appear  so  beautiful,  and  have  such 
an  admirable  colour?  Whence  does  that  beauty  so  fade 
away  ?  This  is  not  the  work  of  water,  or  of  earth.  Seest 
thou  that  there  is  every  where  need  of  faith  ?  How  does  the 
earth  bring  forth,  how  hoes  it  travail  ?  Tell  me.  But  you  can 
tell  me  none  of  these  things. 

Be  instructed,  O  man,  in  things  that  are  here  below,  and 
be  not  curious  nor  overmeddling  about  heaven.  And  would 
it  were  heaven,  and  not  the  Lord  of  heaven  !  Dost  thou  not 
know  the  earth  from  which  thou  wast  brought  forth,  in  which 
thou  wast  nourished,  which  thou  inhabitest,  on  which  thou 
walkest,  without  which  thou  canst  not  even  breathe ;  and 

P8.39,5.art  thou  curious  about  things  so  far  removed  ?    Trulv  man  is 

and  144,  .  ,    .  . 

6.  vanity.     And  if  any  one  should  bid  thee  descend  into  the 

deep,  and  trace  out  things  at  the  bottom  of  the  sea,  thou 
wouldest  not  tolerate  the  command.  But,  when  no  one  com- 
pels thee,  thou  art  willing  of  thyself  to  fathom  the  unsearch- 
able abyss?  Do  not  so,  I  beseech  you.  But  let  us  sail  up- 
wards, not  floating  upon  reasonings,  for  we  shall  soon  be 
weary,  and  sink ;  but  using  the  divine  Scriptures,  as  some 
vessel,  let  us  unfurl  the  sails  of  faith.  If  we  sail  in  them, 
then  the  Word  of  God  will  be  present  with  us  as  our  Pilot. 
But  if  we  lloat  upon  human  reasonings,  it  will  not  be  so.  For 
to  whom  of  those,  who  so  float,  will  the  Pilot  be  present  ?    So 


How  to  traverse  the  Deep  safely.  413 

Ihat  the  danger  is  twofold,  in  that  there  is  no  vessel,  and  that  Hom. 

.                                         .                                .       VII 
the  Pilot  is  absent.     For  if  even  the  boat  without  a  pilot  is '- 

unsafe,  when  both  are  wanting,  what  hope  is  there  of  safety  ? 

Let  us  not  then  throw  ourselves  into  manifest  danger,  but  let 

us  go  upon  a  safe  vessel,  having  fastened  ourselves  by  the 

sacred    anchor.     For  thus  we   shall   sail    into    the    tranquil 

haven,  with  much  merchandize'',  and  at  the  same  time  with 

great  safety,  and  we  shall  obtain  the  blessings  laid  up  for 

them  that  love  Him,  in  Christ  Jesus  our  Lord,  with  Whom, 

&c. 

h  iffra^'tKS,  a1.  tlvfo^iat,  facility. 


HOMILY     VIII. 


1  Thess.  iv.  15—17. 

For  this  we  say  unto  you  by  the  word  of  the  Lord,  that  we 
which  are  alive  and  remain  unto  the  coming  of  the  Lord 
shall  not  prevent  them  which  are  asleep.  For  the  Lord 
Hiinself  shall  descend  from  heaven  with  a  shout,  with  the 
voice  of  the  Archangel,  and  with  the  trump  of  God:  and 
the  dead  in  Christ  shall  rise  first.  Then  we  which  are 
alive  and  remain  shall  be  caught  up  together  with  them  ifi 
the  clouds,  to  tneet  the  Lord  in  the  air :  and  so  shall  we 
ever  be  with  the  Lord. 

The  Prophets  indeed,  wishing  to  shew  the  credibility  of 

Is.  1, 1.  the  things  said  by  them,  before  all  other  things  say  this.  The 

Jer.  i,\.visio)i  which  Isaiah  saiv  ;   and  again,  The  word  of  the  Lord 

•   which  came  to  Jeremiah  ;    and  again,  Thus  saith  the  Lord; 

with  many  such  expressions.     And  many  of  them  even  saw 

God  sitting,  as  far  as  it  was  possible  for  them  to  see  Him. 

But  Paul  not  having  seen   Him  sitting,  but  having  Christ 

speaking  in  himself,  instead  of  Thus  saith  the  Lord,  said, 

2  Cor.    Do"  ye  seek  a  p)roof  of  Christ  speaking  in  me  ?    And  again, 

'   ■     Paid,  an  Apostle  of  Jesus  Christ,  sliewing,  that  nothing  is  of 

himself.     For  the  Apostle  speaks  the  things  of  Him  who  sent 

1  Cor.  7,  him.     And  again,  /  think  also  that  I  have  the  Spirit  of  God. 

All  those  things  therefore  he  spake  by  the  Spirit,  but  this, 

which  he  now  says,  he  heard  even  expressly  from  God.     As 

»  H.  :uid  L.  7/,  as  the  Text. 


■ K%T»  Tt 


Circumstances  of  the  Resurrection.  415 

also  that,  which  he  said  discoursing  to  the  Elders  of  Ephesus,  Hum. 

VIII. 

It  is  more  blessed  to  give  than  to  receive,  he  heard  among -^' 
things  not  recorded^.  35. 

Let  us  then  see  what  he  now  also  says,  For  this  we  say  ^ 
unto  you  by  the  loord  of  the  Lord,  that  we  which  are  alive  (*"'*■ 
and  remain  unto  the  coming  of  the  Lord  shall  not  prevent 
them  which  are  asleep.     For  the  Lord  Himself  shall  descend 
from  heaven  with  a  shout,  with  the  voice  of  the  Archangel, 
and  with  the  last  trump.     Which  Christ  also  then  said,  T^e^^*-^'*» 
powers  of  the  heavens  shall  be  shaken.     But  wherefore  with 
the  trumpet  ?    For  we  see  this  on  Mount  Sinai  too,  and  Angels 
there  also.     But  what  means  the  voice  of  the  Archangel  ?  As 
he  said  in  the  parable  of  the  Virgins,  Arise !    The  Bridegroom  From 
cometh.     Either  he  says  this,  or  that  as  in  the  case  of  a  king,  g_    "    ' 
so  also  shall  it  then  be.  Angels  ministering  at  the  Resun'ection. 
For  He  says,  let  the  dead  rise,  and  the  work  is  done^,  the  V''»»'-«'' 
Angels  not  having  power  to  do  this,  but  His  word.     As  if  a 
king  should  command  and  say.  Let  those  who  were  shut  up 
go  forth,  and  let  the  servants  lead  them  out.     They  do  not 
this  however  from   their  own  power,  but  from  that  Voice. 
This  also  Christ  says  in  another  place:   He  shall  5^«^  ^w^at.24. 
Angels  with  a  great  sound  of  a  trumpet,  and  they  shall 
gather  together  his  Elect  from  the  four  winds,  from  one  end 
of  heaven  to  the  other.     And  every  where  you  see  the  Angels 
running  to  and  fro.     The  Archangel  therefore  I  think  is  he, 
who  is  set  over  those  who  are  sent  forth,  and  who  shouts 
thus :    *  Make  all  ready,  for  the  Judge  is  at  hand.'     And 
what  is  at  the  last  trumpet?    Here  he  implies  that  there 
are  many  trumpets,  and  that  at  the  last  the  Judge  descends. 
And  the  dead  in  Christ,  he  says,  shall  rise  first.     Then  we 
which  are  alive  and  remain  shall  he  caught  up  together  with 
them  in  the  clouds,  to  meet  the  Lord  in  the  air:  and  so  shall 
we  ever  he  with  the  Lord. 

Ver.  18.  Wherefore  comfort  ye  one  another  with  these 
words. 

If  He  is  about  to  descend,  on  what  account  shall  we  be 
caught  up  ?  For  the  sake  of  honour.  For  when  a  king  enters 
into  a  city,  those  who  are  in  honour  go  out  to  meet  him. 
But  the  condemned  await  the  judge  within.  And  upon  the 
coming  of  an  affectionate  father,  his  children  indeed,  and 


416         Meeting  Christ  in  the  air.     Office  of  the  Angels. 

iThes.  those  who  arc  worthy  to  be  his  children,  are  taken  out  in 
J^^  a  chariot,  that  they  may  see  and  kiss  him.  But  those 
who  have  offended  remain  within  the  house '',  ^Ve  are 
carried  upon  tlie  chariot  of  our  Father.  For  He  received 
Actsi,  Him  up  in  the  clouds,  and  ne  shall  he  caught  up  in  the 
f'  clouds^     Seest  thou  how  great  is  the  honour.''    and  as  He 

163.       descends,  we  go  forth  to  meet  Him,  and,  what  is  more  blessed 

than  all,  there  we  shall  be  with  Him. 

Ps.  106,      Who  shall  speak  of  the  mightinesses  of  the  Lord,  and 

2.LXX  judi^f,  fill  f{if.  praises  to  be  JieardJ     How  many  blessings  has 

He  vouchsafed  to  the  human   race  !    Those  who   are  dead 

are  raised  first,  and  thus  the  meeting  takes  place  together. 

Abel  who  died  before  all  shall  then  meet  Him  together  with 

those  who  are  alive.     So  that  they  in  this  respect  will  have 

no  advantage,  but  he  who  is  corrupted,  and  has  been  so  many 

years  in  the  earth,  shall  meet  Him  with  them,  and  so  all 

others.     For  if  they  awaited  us,  that  we  might  be  crowned, 

Heb.ii,as    elsewhere  he  says  in  an   Epistle,   God  having  provided 

^^'        some  letter  thing  for  us,  that  they  nithont  us  should  not  be 

made  perfect ,  much  more  shall  we  also  await  them ;  or  rather, 

they  indeed  awaited,  but  we  not  at  all.     For  the  Resurrection 

takes  place  171  a  moment,  in  the  tuinkling  of  an  eye. 

But  the  vsaying,  that  they  are  gathered  together,  shews  that 
they  arise  indeed  every  where,  but  are  gathered  together  by 
the  Angels.  The  rising  again  therefore  is  the  work  of  the 
power  of  God  commanding  the  earth  to  give  up  its  deposit, 
and  there  is  no  one  who  ministers  in  it,  as  He  then  called 
John  11,  Lazarus,  Lazarus,  come  forth.  But  the  gathering  is  the 
^^'  work  of  ministers.  But  if  the  Angels  gather  them  together, 
and  run  to  and  fro,  how  are  they"  caught  up  here?  They 
are  caught  up  after  the  descent '',  after  that  they  are  gathered 
together. 

For  this  is  also  done  without  any  one  being  aware  ^      For 
when    they  see   the  earth  agitated,  the  dust  mingling,  the 


^  So  Catena;    bihiuv.    Edd.  eixtru»  al/ro),    which   gives    that  sense    more 

'  Those  of  his  domestics  who  have  of-  decidedly.    Or  here  may  only  mean  '  in 

fended  remain  within.'  this  passage.' 

"=  i.  e.   How   are   those,   whom    the         <*  Musculus  takes  it   of  our  Lord's 

Angels   have    already  taken    and    ga-  descent,  Hervetus  otherwise, 
thered,  still  /lere,  that  they  should  be         •  He  seems  to  allude  to  Matt.  24, 

caught  up''     L.  places  Urauta,  before  36. 


Dismay  of  the  wicked  awaiting  Judgment.  417 

bodies  rising  perchance'  on  every  side,  no  one  ministering  to   Hom. 
this,  but  the  shout'  being  sufficient  to  empty  the  whole  earth, — —7^ 
that  was  filled,  (for  consider  how  great  a  thing  it  is  that  all  from  ^«t^ 
Adam  unto  His  coming  should  then  stand  with  their  wives 
and  children,) — when  they  see  so  great  a  tumult  upon  the 
earth, — then  they  shall  know.  As  therefore  in  the  Dispensation 
that  was  in  the  Flesh,  they  had  foreseen  nothing  of  it,  so 
also  will  it  then  be. 

When  these  things  then  are  done,  then  also  will  be  the  Moral. 
voice  of  the  Archangel  shouting  and  commanding  the  Angels,     ^-1 
and  the  trumpets,  or  rather  the  sound  of  the  trumpet.    What 
trembling  then,  what  fear  will  possess  those  that  remain  upon 
the  earth.     For  one  woman  is  caught  up  and  another  is  leftMat.24, 

.  40.  41. 

behind,  and  one  man  is  taken,  and  another  is  passed  over.  Lukei7, 
What  will  be  the  state  of  their  souls,  when  they  see  some  ^*- 2^- 
indeed  taken  up,  but  themselves  left  behind .?  Will  not  these 
things  be  able  to  shake  their  souls  more  terribly  than  any 
hell }  Let  us  suppose  then  in  word  that  this  is  now  present, 
For  if  sudden  death,  and  earthquakes  in  cities,  and  threatenings 
thus  affect^  our  souls  ;  when  we  see  the  earth  breaking  up, 
and  crowded  with  all  these,  when  we  hear  the  trumpets,  and 
the  voice  of  the  Archangel  thrilling ''louder  than  any  trumpet, 
when  we  perceive  the  heaven  shrivelled  up,  and  God  the 
King  of  all  coming  nigh — what  then  will  be  our  souls  }  Let 
us  shudder,  I  beseech  you,  and  be  terrified,  as  if  these  things 
were  now  taking  place.  Let  us  not  comfort  ourselves  by  the 
delay.  For  when  it  must  certainly  happen,  the  delay  will 
profit  us  nothing. 

How  great  will  then  be  the  fear  and  trembling !  Have  you 
ever  seen  men  led  away  to  death  ?  What  do  you  think  is  the 
state  of  their  souls,  as  they  are  going  on  the  way  to  the  gate  ?  is 
it  not  worse  than  many  deaths  ?  What  would  they  not  choose 
both  to  do  and  to  suffei*,  so  that  they  might  be  delivered  from 
that  cloud  of  darkness  ?  I  have  heard  many  say,  who  have  been 
recalled  by  the  mercy  of  the  king,  after  having  been  led  away, 
that  they  did  not  even  see  men  as  men,  their  souls  being  so 


'  Iffui,    which    has    heen    translated  which  implies  the  same  in  his  Ms.    L. 

*  equally.'  has  irToourt. 

8  fTajetiy/,  Bodl.  Extr.  iTTiuat/»-/  terrify,         ''   Bndl.  Extr.  Xaf/,r^ii'Ti^«v  laurtti  for 

(for  irrotZiri,)  Musculus,  '  concutiunt,'  kctfiv^oTieaf  tue-m,  '  being  louder.' 

2  E 


418  False  notion  that  God  uses  mere  threats. 

1  Thes.  troubled,  so  horror-struck,  and  beside  themselves.  If  then 
^'  ^^'  ■  the  death  of  the  body  thus  terrifies  us,  when  eternal  death 
approaches,  wliat  will  be  our  feelings  ?  And  why  do  I  speak 
of  those  who  are  led  away  ?  A  crowd  then  stands  around,  the 
greater  part  not  even  knowing  them.  Ifany  one  looked  into 
their  souls,  no  one  is  so  cruel,  no  one  so  hard-hearted,  no  one  so 
firm,  as  not  to  have  his  soul  dejected,  and  relaxed  with  fear 
and  despair.  And  if  when  others  are  taken  off  by  this 
death,  which  diflers  nothing  from  sleep,  those  who  are  not 
concerned  in  it  are  thus  affected;  when  we  ourselves  fall  into 
greater  evils,  what  then  will  be  our  state  ?  It  is  not,  believe 
me,  it  is  not  possible  to  represent  the  suffering  by  words. 

Nay,  you  say,  but  God  is  merciful,  and  none  of  these  things 
will  happen  !  Then  it  is  written  in  vain  !  No,  you  say,  but 
only  as  a  threat,  that  we  may  become  wise  !  If  then  we  are  not 
wise,  but  continue  evil,  will  He  not,  tell  me,  inflict  the 
punishment .?  Will  He  not  then  either  recompense  the  good 
with  rewards  ?  Yes,  you  say,  for  that  is  becoming  to  Him, 
to  do  good  even  beyond  desert.  So  that  those  things  indeed 
are  true  and  will  certainly  be>  but  the  punishments  will  not 
really  be,  but  only  for  the  purpose  of  a  threat,  and  of  terror ! 
By  what  means  I  shall  persuade  you,  I  know  not.  If  I  say, 
Mart9, tiij^t   ///e/>  ifovni   uill  not   die,  and  their  /ire  nill  not   be 

44. 

Mat.25,  queiiched ;  if  I  say,  that  '  they  shall  depart  into  everlasting 
^^'  ^^'  fi''(^ '  j'  if  I  s^^  before  you  the  rich  man  already  punished,  you 
will  say  that  it  is  all  a  matter  of  threatening.  Whence  then 
shall  I  persuade  you  ?  For  this  is  a  Satanic  reasoning, 
indulging  you  with  a  favour  that  will  not  profit,  and  causing 
you  to  be  slothfiil. 

How  then  can  we  banish  it  ?  Whatever  things  we  say 
from  Scriptui'c,  you  will  say,  are  for  the  purpose  of  threaten- 
ing. But  with  respect  to  futvne  things  this  indeed  may  be 
said,  but  not  so  concerning  things  that  have  happened,  and 
have  had  an  end.  You  have  all  heard  of  the  deluge.  And  were 
those  things  also  said  by  way  of  threat?  Did  they  not  actually 
happen.?  Those  men  too  said  many  such  things,  and  for 
a  hundred  years  while  the  ark  was  building,  and  the  wood 
was  being  wrought,  and  the  righteous  man  was  calling  aloud, 

'   R.  reads  puninhinent,  which  makes  the  quotation  exact  from  v.  46. 


The  Flood.      The  land  of  Sodom  a  monument  of  real  xcrath.   419 

there  was  no  one  who  beheved.     But  because  they  did  not  Hom. 

VIII. 


beheve  the  threat  in  words,  they  suffered  the  punishment  in 
very  deed.  And  this  will  be  our  fate  too,  if  we  shall  not 
have  believed.  On  this  account  it  is  that  He  compares  His 
coming  with  the  days  of  Noah,  because  as  some  disbelieved 
in  that  deluge,  so  will  they  in  the  deluge  of  hell.  Was  that 
a  threat?  was  it  not  a  fact.''  Then  will  not  He,  who  then 
brought  punishment  upon  them  so  suddenly,  much  more 
inflict  it  now .?  For  the  things  that  are  committed  now  are 
not  less  than  the  offences  of  that  time.  How? — because 
then,  it  says,  the  sons  of  Ood  went  in  unto  the  daughters  of^^^-  6, 
7nen.  And  those  mixtures  were  the  great  offence.  But  now 
there  is  no  form  of  wickedness,  which  is  unaltempted.  Do 
you  then  believe  that  the  deluge  took  place?  Or  does  it 
seem  to  you  a  fable  ?  And  yet  the  mountains  where  the  ark 
rested,  bear  witness.     I  speak  of  those  in  Armenia. 

But,  even  superabundantly,  I  will  tura  my  discourse  to  (3) 
another  thing  more  evident  than  that.  Has  any  one  of  you 
ever  travelled  in  Palestine  ?  For  I  will  no  longer  mention 
report,  but  facts,  and  yet  the  other  were  clearer  than  facts. 
For  those  things  which  the  Scripture  says,  are  more  to  be 
trusted  than  things  we  see.  Has  any  one  of  you  then  ever 
travelled  in  Palestine?  I  suppose  so.  Bear  witness  then 
for  me,  ye  who  have  seen  the  places,  to  those  who  have  not 
been  there.  For  above  Ascalon  and  Gaza  up  to  the  very 
end  of  the  river  .Jordan  there  is  a  countrywide  and  fruitful — 
or  rather  there  was — for  it  is  not  now.  This  then  was  as  a 
Paradise.  For  it  is  said,  Lot  beheld  all  the  plain  of  Jordan —  From 
that  it  was  well  watered  every  where,  even  as  the  garden  of^^Q  '  ' 
the  Lord.  This,  therefore,  that  was  so  flourishing,  and  that 
rivalled  all  countries,  which  for  thrivingness  exceeded  the 
Paradise  of  God,  is  now  more  desolate  than  any  wilderness. 
And  there  stand  trees,  indeed,  and  they  bear  fruit.  But  the 
fruit  is  a  monument  of  the  wrath  of  God.  For  there  stand 
pomegranates,  I  speak  both  of  the  trees  and  the  fruit, 
having  a  ver}^  fine  appearance,  and  to  the  ignorant  holding 
out  great  hopes.  But  if  they  are  taken  into  the  hand,  being 
broken  open  they  display  no  fruit  indeed,  but  much  dust  and 
ashes  stored  up  within.  Such  also  is  the  whole  land.  If 
you  find  a  stone,  you  will  find  it  full  of  ashes'.     And  why  do  ''■«'^«Pe'*'- 

•2  E  2  ^*""'" 


420  Trees  andjruits  of  Sodom  remain,  hut  in  ashes. 

IThes.  1  speak  of  stone  and  wood  and  earth,  where  the  air  and 
-lii^  water  partake  of  the  calamity  ?  For  as  when  a  body  is  burnt 
and  consumed,  the  shape  remains,  and  the  outline  in  the 
appearance  of  the  fire,  and  the  bulk  and  the  proportion,  but 
the  power  is  no  more,  so  truly  there  you  may  see  earth, 
which  yet  has  nothing  of  earth  about  it,  but  all  ashes;  trees 
and  fruit,  which  have  nothing  of  trees  and  fruit  about  them; 
air  and  water,  which  have  nothing  of  air  or  of  water  about 
them,  for  even  these  are  turned  to  ashes.  And  yet  how 
could  air  ever  have  been  burnt,  or  water,  whilst  it  remained 
water  ?  For  wood  and  stones  indeed  it  is  possible  to  burn, 
but  air  and  water  it  is  altogether  impossible.  Impossible  to 
us,  but  possible  to  Him  Who  did  these  things.  Therefore 
the  air  is  nothing  else  than  a  furnace,  the  water  is  a  furnace. 
All  things  are  unfruitful,  all  unproductive;  they  are  all  images 
of  wrath  that  has  gone  before,  and  proofs  of  that  which  is  to 
come. 

Are  these  too  but  threatening  words .''    Are  these  but  the 
sound  of  words  ?    For  to  me  indeed  the  former  things  were  not 
incredible,  but  things  not  seen  were  equally  credible  with 
things  that  were  seen.     But  even  to  the  unbeliever  these  are 
sufficient  to  produce  faith.     If  any  one  disbelieves  hell,  let 
him  consider  Sodom,  let  him  reflect  upon   Gomorrah,  the 
vengeance  that  has  been  inflicted,  and  which  yet  remains. 
Tills  is  a  proof  of  the  eternity  of  punishment.     Are  these 
things  grievous  ?     And  is  it  not  grievous,  when  you  say  that 
there  is  no  hell,  but  that  God  has  merely  threatened  it  ? 
seeHeb.  uhen  you  slack  the  hands  of  the  people?     It  is  thou  who 
Jer.38,  disbelievest  that  compellest  me  to  say  these  things.     If  thou 
"*•  believedst  the  words  of  Christ,  I  should  not  be  compelled  to 

bring  forward  facts  to  induce  belief.  But  since  you  have 
evaded  them,  you  shall  be  persuaded  henceforth,  whether 
willing  or  unwilling.  For  what  have  you  to  say  concerning 
Sodom  ?  Would  you  wish  also  to  know  the  cause,  for  which 
these  things  were  then  done?  It  was  one  sin,  a  grievous  and 
accursed  one  certainly,  yet  but  one.  The  men  of  that  time 
had  a  passion  for  boys,  and  on  that  account  they  suffered 
this  punishment.  But  now  ten  thousand  sins  equal  and  even 
more  grievous  than  these  are  committed.  Then  He  Who  for 
one  sin  poured  forth  so  much  anger,  and  neither  regarded 


Sin  most  punished  hereafter,  when  not  here.  421 

the  supplication  of  Abraham,  nor  yet  Lot  who  dwelt  among  Hom. 
them,  him  who  from  honour  to  His  servants  offered  his  own - 


daughters  to  insult,  will  He  spare,  when  there  are  so  many 
sins?  These  things  truly  are  ridiculous,  trifling,  delusion, 
and  diabolical  deceit ! 

Do  you  wish  that  I  should  bring  forward  another  ?  You 
have  certainly  heard  of  Pharaoh,  king  of  the  Egyptians ; 
you  know  therefore  the  punishment  which  he  suffered,  and 
how  even  with  his  whole  host,  chariots  and  horses  and  all,  he 
was  engulphed  in  the  Erythraean  sea.  Would  you  hear  also 
other  examples  ?  for  he  perhaps  was  an  impious  man,  or 
rather  not  perhaps,  but  certainly  he  was  an  impious  man. 
Would  you  see  those  also  punished,  who  were  of  the  number 
of  believers,  and  who  held  fast  to  God,  but  were  not  of 
upright  life  ?  Hear  Paul  saying.  Neither  let  t(s  commit  i  Cor. 
fornication,  as  some  of  them  committed,  and  fell  in  one  day  ' 
three  and  twenty  thousand.  Neither  let  us  murmur,  as 
some  of  them  also  murmured,  and  icere  destroyed  of  the 
destroyer.  Neither  let  us  tempt  Christ,  as  sortie  of  them 
also  tempted,  and  ivere  destroyed  of  serpents.  And  if  forni- 
cation, and  if  murmuring  had  such  power,  what  will  not  be 
the  effect  of  our  sins  ? 

And  if  he  does  not  now  exact  punishment,  do  not  wonder. 
For  they  knew  not  of  a  hell,  therefore  they  were  visited  with 
punishments   following   close    at    their   heels  *.      But   thou, '  ^a^» 
whatever  sins  thou  commit,  though  thou  shouldest  escape  *°  "' 
present  punishment,  wilt  suffer  for  it  There.     Did  He  punish 
so  severely  those  who  were  nearly  in  the  state  of  children.  See  p. 
and  who  had  not  sinned  so  greatly — and  will  He  spare  us  ?  ^^^' 
It  would  not  be  reasonable.     For  if  we  commit  the  same  sins 
with  them,  we  shall  deserve  a  greater  punishment.     Where- 
fore ?    Because   we  have  enjoyed    more  grace.     But  when 
our  sins  are  more  numerous,  and  more  heinous  than  theirs, 
what  punishment  shall  we  not  undergo  ?    They — and  let  no 
one  think  I  say  it  as   admiring  them,  or  excusing   them; 
God  forbid  :  for  when  God  punishes,  he  who  passes  a  con- 
trary sentence,  does  it  at  the  suggestion  of  the  devil ;    I  say 
this  therefore,  not  praising   them   nor  excusing  them,  but 
shewing    our   wickedness — they    therefore,    although    they 


4 •22      Miseries  oftlie  Jews  a  terror  to  unpunished  sinners. 

1  Thes.  murmured,  were,  however,  going  through  ''  a  wilderness :  but 
— — '—  we  murmur  though  we  have  a  country,  and  are  in  our  own 

houses.  And,  although  they  committed  fornication,  yet  it 
was  just  after  they  came  out  of  the  evils  of  Egypt,  and  had 
hardly  heard  of  such  a  law.  But  we  do  it,  having  previously 
received  from  our  forefathers  the  doctrine  of  salvation,  so  that 
we  are  deserving  of  greater  punishment. 

Would  you  hear  also  of  other  things  ?  what  were  their 
sufferings  in  Palestine,  famines,  pestilences,  captivities,  under 
the  Babylonians,  and  under  the  Assyrians,  and  their  miseries 
from  the  Macedonians,  and  those  under  Hadrian  and  Vespa- 
sian ?  I  have  something  that  I  wish,  beloved,  to  relate  to 
thee  ;  nay,  do  not  run  away ' !  I  will  rather  tell  thee  another 
thing  before  it.  There  was  once  a  famine,  it  says,  and  the 
king  was  walking  upon  the  wall;  then  a  woman  came  to  him 
From     and  uttered  these  words  :  '  O  king,  this  woman  said  to  me, 

2  Kings  Lg^  yg  roast  thv  son  to-dav,  and  eat  him — to-morrow  mine, 
b,  28.  J  .  ' 

And  we  roasted  and  ate,  and  now  she  does  not  give  me  her's.' 

What  can  be  more  dreadful  than  this  calamity.''     Again,  in 
Lament,  another  place  the  Prophet  says,   The  hands  of  the  pitiful 

'  women   have  sodden    their  own  children.     The  Jews  then 

suffered  such  punishment,  and  shall  we  not  much  rather 
suff'er  } 
(4)  Would  you  also  hear  other  calamities  of  theirs .?  Read 
over  Josephus,  and  you  will  learn  that  whole  tragedy,  if 
perchance  we  may  persuade  you  from  these  things,  that  there 
is  a  hell.  For  consider,  if  they  were  punished,  why  are  we 
not  punished .?  or  how  is  it  reasonable  that  we  are  not  now 
punished,  who  sin  more  grievously  than  they.?  Is  it  not 
manifest  that  it  is,  because  the  punishment  is  kept  in  store 
for  us  ?  And,  if  you  please,  I  will  tell  you  in  the  person  of 
every  individual  how  they  were  punished.  Cain  murdered 
his  brother.  A  horrible  sin  indeed,  who  can  deny  it  ?  But 
he  suffered  punishment ;  and  a  heavy  one,  equivalent  to  ten 
thousand  deaths,  for  he  would  rather  have  died  ten  thousand 

Gen.  4,  times.     For  hear  him  saying,  If  Thou  easiest  me  out  from 


14. 
LXX 


•<  TJen. 'coming  into.'  Sav.  and  L.  omit     iii^x''''^''- 
tit,  making  the  sense  strictly,  'were         '  f^h  aTo^n^vtrri} .  perhaps  only  '  turn 
travelling   a   desert    road.'      B.    reads     away.' 


Sins  like  Cain's,  Achaii's,  ElVs,  have  wrath  in  store.       423 

the  land,  and  1  shall  he  hidden  from  Thxi  face,  then  it  will  Hom. 

.'                  ^  ^         7                             VIII 
happen  that  every  one  who  jindeth  me  ivill  slay  me.     Tell - 

me  then,  do  not  many  even  now  do  the  same  things  that  he 

did  ?    For  when  thou  slayest  not  thy  brother  according  to 

the  flesh,  but  thy  spiritual  brother,   dost   thou  not  do  the 

same  ?    For  what,  though  not  by  the  sword  ?   yet  by  some 

other  means.     Wlien  being  able  to  relieve  his  hunger,  thou 

neglectest  him.     What  then  ?    Has  no  one  now  envied  his 

brother  ?  has  no  one  plunged  him  into  dangers  \    But  here 

they  have  not  suffered  punishment,  yet  they  wall  suffer  it. 

Then    did  he,  who   never  heard  the  written  laws,  nor  the 

prophets,  nor  saw  great  miracles,  suffer  such  great  vengeance, 

and  shall  he,  who  has  done  the  same  things  in  another  way '", 

and  was  not  rendered  wise  by  so  many  examples,  shall  he  go 

unpunished?    Where  then  is  the  justice  of  God,  and  where 

His  goodness. 

Again,  a  certain  one  for  having  gathered  sticks  on  the 
Sabbath  was  stoned,  and  yet  this  was  a  small  commandment, 
and  less  weighty  than  circumcision.  He  then  who  gathered 
sticks  on  the  Sabbath  was  stoned ;  but  those  who  have 
perchance  committed  ten  thousand  things  contrary  to  the 
Law  go  off"  unpunished  !  If  then  there  be  not  a  hell,  where  is 
His  justice,  where  His  impartiality,  that  respects  not  persons? 
And  yet  He  lays  to  their  charge  many  such  things,  that  they 
did  not  observe  the  Sabbath. 

Again,  another,  the  son  of  Charmi,  having  stolen  a  devoted 
thing*,  was  stoned  with  all  his  family.  What  then  ?  Has  no  '«►a<'ii^« 
one  from  that  time  committed  sacrilege  ?  Saul,  again,  having 
spared  contrary  to  the  command  of  God,  suffered  so  great 
punishment.  Has  no  one  from  that  time  spared  ?  Would 
indeed  that  it  were  so  !  Have  we  not  rather  devoured  one 
another  contrary  to  the  command  of  God?  And  yet  no  one 
has  fallen  in  war".  Again,  the  sons  of  Eli.  because  they  ate 
before  the  incense  was  offered,  suffered  the  most  severe 
punishment  together  with  their  father.  Has  no  father  then 
been  neglectful  with  respect  to  his  children  ?    and  are  there 

f  erijwf,  Hales  prefers  the  reading         "  i.    e.  like  Saul.      One  Ms.  re^uls 

found     in     extracts,     v/tti^us,     '  later.'  x/n)  »y^),   L.  ol;^)  Tt,  which  with  x.xr- 

L.   iTi^os,  '  the  other  who  lias  done  the  »ir^ii!f/,tf  for  Ka.riff6iofji.ii  would  give  the 

same    things.'   B.    LVti^o;,  '  this  later  sense,  '  "Would  that  it  were  so  indeed, 

one.'  and  that  no  one  had  fallen  in  war !' 


4'24  Some  are  still  punished  here.     Natural  fears. 

1  Thes.  no  wicked  sons  ?  But  no  one  has  suffered  punishment.    Where 

4,  18 


then  will  they  suffer  it,  if  there  be  no  hell  ? 

Again,  numberless  other  instances  one  might  enumerate. 
Were  not  Ananias  and  Sap])hira  immediately  punished, 
when  they  kept  back  part  of  what  they  had  offered  ? 
Has  no  one  then  since  that  time  been  guilty  of  these 
things?  J  low  was  it  then  that  they  did  not  suffer  the  same 
punishment .'' 

Do  we  then  persuade  you  that  there  is  a  hell,  or  do  you 
need  more  examples  ?  Therefore  we  will  proceed  also  to 
things  that  are  unwritten,  such  as  now  take  place  in  life. 
For  it  is  necessary  that  this  notion  should  be  gathered  by 
us  from  every  quarter,  that  we  may  not,  by  vainly  gratifying 
ourselves,  do  ourselves  harm.  Do  you  not  see  many  visited 
by  calamities,  maimed  in  their  bodies,  suffering  infinite 
troubles,  but  others  in  good  repute  ?  For  what  reason  do 
some  suffer  punishment  for  murders,  and  others  not  ?  Hear 
5  'o'i""  ^^^^  saying,  Some  me?i's  sins  are  open  beforehand  .  .  .  and 
some  men  they  follow  after.  How  many  murderers  have 
escaped !  how  many  violators  of  the  tombs !  But  let  these 
things  pass.  How  many  do  you  not  see  visited  with  the 
severest  punishment  ?  Some  have  been  delivered  to  a  long 
disease,  others  to  continued  tortures,  and  others  to  numberless 
other  ills.  When  therefore  you  see  one  who  has  been  guilty 
of  the  same  things  as  they,  or  even  much  worse — and  yet 
not  suffering  punishment,  will  you  not  confess",  even  against 
your  will,  that  there  is  a  hell  ?  Reckon  those  here  who  before 
you  have  been  severely  punished,  consider  that  God  is  no 
respecter  of  persons,  and  that  though  you  have  done  num- 
berless wickednesses,  you  have  suffered  no  such  thing,  and 
you  will  have  the  notion  of  hell.  For  God  has  so  implanted 
that  notion  within  us,  that  no  one  can  ever  be  ignorant  of  it. 
For  poets  and  philosophers  and  fabulists,  and  in  short  all  men, 
have  philosophized  concerning  the  retribution  that  is  there, 
and  have  said  that  the  greater  number  are  punished  in 
Hades.  And  if  those  things  are  fables,  yet  what  we  have 
received  are  not  so. 

I  say  not  these  things  as  wishing  to  terrify  you,  nor  to  lay 
a  burden  on  your  souls,  but  to  make  them  wise,  and  render 
"  B.  and  L.  read  '  suspect.' 


A  Pastor's  responsibility.      Use  of  the  fear  of  Hell.         425 
them  easier.  1  could  wish  also  myself  that  there  were  no  punish-   Hom. 

VIII 

ment — yes,  myself  most  of  all  men.     And  why  so  .?    Because 


whilst  each  of  you  fears  for  his  own  soul,  I  shall  have  to  answer 
for  this  office  in  which  I  preside  over  you.  So  that  most  of 
all  it  is  impossible  for  me  to  escape.  But  it  cannot  be  that 
there  is  not  punishment  and  a  hell.  What  can  I  do?  Again, 
they  repeat  their  doubts,  and  say.  Where  then  is  the  mercy 
of  God?  Every  where!  But  on  this  subject  I  will  rather 
discourse  at  some  other  season,  that  we  may  not  confuse  this 
discourse  concerning  hell.  In  the  mean  time  let  not  that 
slip,  which  we  have  gained  from  what  has  been  said.  For  it 
is  no  small  advantage  to  be  persuaded  concerning  hell.  For 
the  recollection  of  such  discourses,  like  some  bitter  medicine, 
will  be  able  to  clear  off'  ever}'  vice,  if  it  be  constantly  settled '«'»'^i«?- 
in  our  mind.  Let  us  therefore  use  it,  that  having  thence  a 
pure  heart,  we  may  so  be  thought  worthy  to  see  those  things, 
which  eye  hath  not  seen,  nor  ear  heard,  nor  have  entered  into 
the  heart  of  man.  Which  God  grant  that  we  may  obtain  by 
the  grace  and  mercy  of  our  Lord  Jesus  Christ,  with  Whom, 
&c. 


HOMILY      IX. 


1  Thess.  v.  1,  2. 

But  of  the  times  and  seasons,  brethren,  ye  have  no  need  that 
I  write  unto  you.  For  yourselves  know  perfectly  that 
the  day  of  the  Lord  so  conieth  as  a  thief  in  the  night. 

Nothing,  as  it  seems,  is  so  curious,  and  so  fondly  prone 

to  pry  into  things  obscure  and  concealed,  as  the  nature  of  men. 

And  this  is  wont  to  happen  to  it,  when  the  mind  is  unsettled 

and  in  an  imperfect  state.     For  the  simpler  sort  of  children 

never    cease  teasing   their  nurses,  and  tutors,  and  jjarents, 

with  their  frequent  questions,  in  which  there  is  nothing  else 

but '  when  will  this  be  ?'    and  '  when  that  ?'    And  this  comes 

to  pass  also  from  living  in  indulgence,  and  having  nothing 

to  do.     Many  things  therefore  our  mind  is  in  haste  to  learn 

and  to  comprehend,  but  especially  concerning  the  period  of 

the  consummation  ;   and  what  wonder  if  we  are  thus  affected, 

for  those  holy  men,  the  Apostles  themselves,  were  most  of  all 

affected  in  the  same  way }    And  before  the  Passion,  coming 

Mat.24,to  Christ  they  said.  Tell  us  tvhen  shall  these  things  he,  and 

^^'        what  sfiall  be  the  sign  of  Thy  coming,  and  of  the  end  of  the 

world.     And  after  the  Passion  and  the  Resurrection  from  the 

From     dead,  they  said  to   Him,  Tell  us,  wilt  Thou  at  this   time 

Acts  1,  restore  again  the  kingdom  to  Israel?     And  they  asked  Him 

nothing  sooner  than  this. 

But  it  was  not  so  afterwards.  For  when  they  had  been 
vouchsafed  the  Holy  Ghost,  not  only  do  they  not  them- 
selves inquire,   nor   complain  of  this  ignorance,   but  they 


Men  too  curious  about  the  end  of  the  world.  427 

repress  those  who  labour  under  this  unseasonable  curiosity.  Hom. 
Hear  for  instance  what  the  blessed  Paul  now  says,  Bict  of — -i- 


the  times  and  seasons,  brethren,  ye  have  no  need  that  I  write 
unto  you.  Why  has  he  not  said  that  no  one  linows  ?  why 
has  he  not  said,  that  it  is  not  revealed,  instead  of  saying, 
Ye  have  no  need  that  I  write  unto  you?  Because  in  that 
case  he  would  have  grieved  them  more,  but  by  speaking 
thus  he  comforted  them.  For  by  the  expression,  Ye  have  no 
need,  as  if  it  were  both  superfluous,  and  inexpedient,  he 
suffers  them  not  to  inquire. 

For  tell  me,  what  would  be  the  advantage  ?  Let  us  suppose 
that  the  end  would  be  after  twenty  or  thirty  or  a  hundred 
years,  what  is  this  to  us  ?  Is  not  the  end  of  his  own  life  the 
consummation  to "  every  individual  ?  Why  art  thou  curious, 
and  travailest  about  the  general  end?  But  the  case  is  the 
same  with  us  in  this,  as  in  other  things.  For  as  in  other 
things,  leaving  our  own  private  concerns,  we  are  anxious 
about  things  in  general,  saying,  Such  an  one  is  a  forni- 
cator, such  an  one  an  adulterer,  that  man  has  robbed,  another 
has  been  injurious;  but  no  one''  takes  account  of  what  is 
his  own,  but  each  thinks  of  any  thing  rather  than  his 
own  private  concerns;  so  here  also,  each  omitting  to  take 
thought  about  his  own  end,  we  are  anxious  to  hear  about  the 
general  dissolution.  Now  what  concern  is  that  of  yours? 
for  if  you  make  your  own  a  good  end,  you  will  suffer  no 
harm  from  the  other;  be  it  far  off",  or  be  it  near.  This  is 
nothing  to  us. 

For  this  reason  Christ  did  not  tell  it,  because  it  was  not 
expedient.  But  how,  you  say,  was  it  not  expedient  ?  He 
Who  concealed  it  knows  wherefore  it  was  not  expedient.  For 
hear  Him  saying  to  His  Apostles,  It  is  not  for  you  ^oActsi, 
know  the  times  and  the  seasons,  which  the  Father  hath  put 
in  His  own  power.  Why  are  you  farther  curious  ?  Peter, 
the  chief  of  the  Apostles,  and  liis  fellows  ^,  heard  this  said,  as ' «;  ngJ 
if  they  were  seeking  things  too  great  for  them  to  know. 
True,  you  say.  But  it  were  possible  to  stop  the  mouths  of 
the  Greeks  in  this   way.      How  ?    tell  me.     Because   they 

^  al.  is  not  each  one's  consummation,     end  of  consummation.'    Which  agrees 
&c.    But  L.  (and  B.  very  nearly)  sub-     with  the  next  page, 
stitute  for  this  clause,  '  But  then  is  the         ''  so  Par.  and  3  Mss. 


428  Uncertainty  of  life  a  help  to  godly  fear. 

iThes.  say,  that  this  world  is  a  god.  But  if  we  knew  the  period  of 
^'  ^'^'  its  dissohition,  we  should  have  stopped  their  mouths.  Cer- 
tainly !  For  is  this  what  will  stop  their  mouihs,  to  know  that 
some  time  or  other  it  will  be  destroyed,  or  to  know  when  it 
will  be  destroyed  ?  If  you  wish  to  stoj)  their  mouths,  tell 
them  this,  that  it  will  have  an  end.  If  they  do  not  believe 
this,  neither  will  they  believe  the  other. 

Hear  Paul  saying.  For  yourselves  know  perfectly  that  the 
day  of  the  Lord  so  comcth  as  a  thief  in  the  niyht.  Not  the 
general  day  only,  but  that  of  every  individual.  For  the  one 
resembles  the  other,  as  being  similar  and  akin  to  it.  For 
what  the  one  docs  collectively,  that  the  other  does  partially. 
For  the  period  of  consummation  took  its  beginning  from 
Adam,  and  the  end  of  the  life  of  each  of  us  is  the  image  of 
the  consummation.  Nor  would  any  one  err  in  calling  it  a 
consummation.  For  when  ten  thousand  die  every  day,  and 
all  await  That  Day,  and  no  one  is  raised  before  it,  is  it  not  the 
work "  of  That  Day  ?  And  if  you  would  know  on  what  ac- 
count it  is  concealed,  and  why  it  so  cometh  as  a  thief  in  the 
night,  I  will  tell  you  how  I  think  I  can  well  account  for  it. 
No  one  would  cultivate  virtue  during  his  whole  life,  if  it  were 
manifest,  and  had  not  been  concealed;  but  knowing  his  last 
day,  and,  after  having  committed  numberless  sins,  then  having 
come  to  the  Laver,  he  would  so  have  departed.  For  if  now, 
when  the  fear  arising  from  its  uncertainty  shakes  the  souls  of  all, 
still  all  "^,  having  spent  their  former  life  in  wickedness,  at  their 
last  breath  give  themselves  up  to  Baptism, — if  they  had  fully 
persuaded  themselves  concerning  this  matter,  who  would 
ever  have  cultivated  virtue  ?  For  if,  even  with  this  fear 
impending,  many  have  departed  without  Illumination,  and 
not  even  this  feai*  has  taught  them,  whilst  living,  to  attend  to 
the  things  that  are  pleasing  to  God;  if  this  fear  also  had 
been  removed,  who  would  ever  have  been  sober,  or  who 
righteous  ?  There  is  not  one  !  And  another  thing  again.  The 
fear  of  death  and  the  love  of  life  restrain  many^  But  if  each 
one  knew  that  to-morrow  he  would  certainly  die,  there  is 

^  ri  »jy«».   i.  e.  is  not  what  is  now  tice,  Or.  XL.  preached  at  Constanti- 

(loiiig  part  of  That  Day's  work?    Or  it  nople  A.D.  381. 

might  be  rendered  '  reality.'  '    So   B.  L.    and   Cat.   Edd.    '  And 

^  i.  e.  as  we  say  loosely  '  every  one.'  another  man   again   the  great  fear  of 

St.  Greg.  Naz.  complains  of  this  prac-  death  and  love  of  life  restrains.' 


Courage  has  its  scope  in  uncertainty.  429 

nothing  he  would  refuse  to  attempt  before  that  day,  but  he   Hom. 
would   murder  whomsoever  he   wished,  and  perpetrate   ten '— 


thousand  crimes  in  avenging  himself  on  his  enemies. 

For  a  wicked  man,  who  despairs  of  his  life  here,  pays  no  (2) 
regai'd  even  to  him  who  is  invested  with  the  purple.  He 
therefore  who  was  persuaded  that  he  must  at  all  events  die 
would  both  be  revenged  upon  his  enemy,  and  after  having 
first  satisfied  his  own  soul,  so  would  meet  his  end.  Let  me 
mention  also  a  third  thing.  Those  who  are  fond  of  life,  and 
vehemently  attached  to  the  things  of  this  world,  would  be^'"^^"" 
rumed  by  despan*  and  grief.  For  if  any  of  the  young  knew 
that  before  he  reached  old  age,  he  should  meet  his  end,  as 
the  most  sluggish  of  wild  beasts,  when  they  are  taken, 
become  still  more  sluggish  from  expecting  their  end,  so 
would  he  also  be  affected.  Nor  would  even  the  men  that 
are  courageous  have  their  reward.  For  if  they  knew  that 
after  three  years  they  would  certainly  die,  what  reward  would 
they  have,  for  daring  in  the  face  of  dangers  ?  For  any  one 
might  say  to  them.  Because  you  are  confident  of  three  years 
of  life,  for  this  reason  you  throw  yourselves  into  dangers, 
knowing  that  it  is  not  possible  for  you  to  perish  in  any  other 
way.  For  he,  that  expects  from  each  danger  that  he  may 
come  by  his  death,  and  knows  that  he  shall  live  indeed,  if  he 
does  not  expose  himself  to  peril,  but  shall  die  if  he  attempts 
such  and  such  actions,  he  gives  the  greatest  proof  of  his  zeal, 
and  of  his  contempt  for  the  present  life.  And  this  I  will 
make  plain  to  you  by  an  example.  Tell  me,  if  the  patriarch 
Abraham,  foreknowing  that  he  should  not  have  to  sacrifice 
his  son,  had  brought  him  to  the  place,  would  he  then  have 
had  any  reward  ?  And  what  if  Paul,  foreknowing  that  he 
should  not  die,  had  despised  dangers,  would  he  have  been  at 
all  admirable  ?  E'er  so  the  most  spiritless  would  rush  into 
the  fire,  if  he  could  find  any  one  he  could  trust  to  ensure 
his  safety.  But  not  such  were  the  Three  Children.  For 
hear  them  saying,  O  king,  there  is  a  God  in  heaven,  who  F'"*'!" 
will  deliver  u.s  out  oj' thine  hands,  and  out  of  this  furnace ;  17,  '  ' 
and  if  not,  he  it  known  to  irhee  that  ne  will  not  serve  thg^^^- 
gods,  nor  worshij)  the  golden  image  which  thou  hast  set  up. 

Ye  see  how  many  advantages  there  are,  and  yet  there  are 
more  than  these  that  arise  from  not  knowing  the  time  of  our 
end.     Meanwhile  it   is    sufficient  to  know  these.     On  this 


430  Thought  of  Chrhfs  Coming  an  encouragement. 

1  Thes.  account  He  so  coraeth  as  a  lliief  in  the  night ;  that  we  may 

— !— IJnot  abandon  ourselves  to  wickedness,  nor  to  sloth;  that  He 

may  not  take   from    us    our  reward.     For  yourselves  know 

perfectly,  he  says.     Why  then  are  you  curious,  if  you  are 

persuaded  ?    But  that  the  future  is  uncertain,  learn  from  vvhat 

Christ  has  said.     And  that  on  this  account  He  said  it,  hear 

Matt,     what  He  said.  Watch  therefore,  for  ye  know  not  what  hour 

^' ■^e'   the  thief  ^o/A  come.     On  this  account  also  Paul  said. 

The  Sou 

of  Man.  Ver.  3.  For  when  they  shall  say  peace  and  safely;  then 
sudden  destruction  comeih  upon  them,  as  travail  upon  a 
woman  nilh  child,  and  they  shall  not  escape. 

Here  he  has  glanced  at  that  which  he  has  also  said  in  his 
second  Epistle.  For  since  they  indeed  were  in  affliction, 
but  they  that  warred  on  them  at  ease  and  in  luxury,  and 
then  while  he  comforted  them  in  their  present  sufferings  by 
the  mention  of  the  Resurrection,  the  others  insulted  them 
with  arguments  taken  from  their  forefathers,  and  said.  When 

I3.5,19. will  it  happen?  Which  the  Prophets  also  said,  Woe  unto 
them  that  say,  Let  him  make  speed,  and  hasten  his  work,  that 
we  may  see  it :  and  let  the  counsel  of  the  Holy  One  of 
Israel  draw  nigh  and  come,  that  tee  may  know  it.     And 

Amos  5  again.  Woe  unto  them  that  desire  the  day  of  the  Lord.    (For 

^^-  he  does  not  speak  of  those  who  simply  desire  it,  but  of  those 
who  desire  it  because  they  disbelieve  it.  And  the  day  of  the 
Lord,  he  says,  is  darkness,  and  not  light.)  It  is  on  this 
account  that  he  so  speaks.  And  see  how  he  consoles  them, 
as  if  he  had  said,  Let  them  not  account  their  being  in  a 
prosperous  state,  a  proof  that  the  Judgment  is  not  coming. 
For  so  it  is  that  it  will  come. 

But  it  may  be  worth  while  to  ask.  If  Antichrist  comes,  and 
Elias  comes,  how  is  it  when  they  say  Peace,  that  a  sudden 
destruction  comes  upon  them .'  For  these  things  do  not 
permit  them  to  be  ignorant  of  the  day,  being  signs  of  its 
coming.  But  he  does  not  allude  to  this  period,  I  mean  that 
of  Antichrist,  nor  does  he  speak  of  that  day,  because  it  will 

'or'that'be  a  sign  of  the  coming  of  Christ;  but  because*  Christ  will 
not  have  a  sign,  but  will  come  suddenly  and  unexpectedly  ^ 
For  travail,  indeed,  you  say,  does  not  come  upon  the  pregnant 

'  Conimel.  B.  L.  and  Muse,  read,  because  that  (L.  he)  will  be  a  sign  of 
'  But  he  does  not  mean  this  to  be  the  the  coming  of  Christ,  but  Himself  will 
time  of  Antichrist,  and  the  whole  day,     have  no  sign,  but,  &c.' 


Uncertainty  no  evil  to  those  ivho  live  in  Light.  431 

woman  unexpectedly :  for  she  knows  that  after  nine  months  Hom. 
the  birth  will  take  place.     And  yet  it  is  very  uncertain.     For '- 


some  bring  forth  at  the  seventh  month,  and  others  at  the 
ninth.  And  at  any  rate  the  day  and  the  hour  of  birth  is 
uncertain.  With  respect  to  this  therefore,  Paul  speaks  thus. 
And  the  image  is  just.  For  there  are  not  many  sure  signs  of 
travail.  For  many  have  brought  forth  in  the  high  roads,  or 
when  out  of  their  houses  and  abroad,  not  foreseeing  it.  And 
he  has  not  only  glanced  here  at  the  uncertainty,  but  also  at 
the  bitterness  of  the  pain.  For  as  she  while  sporting,  laugh- 
ing, not  looking  for  any  thing  at  all,  being  suddenly  seized 
with  unspeakable  pains,  is  piei'ced  through  with  the  pangs  of 
labour — so  will  it  be  with  those  souls,  when  that  Day  comes 
upon  them. 

And  they  shall  not  escape.     And   to  shew  them  that  he 
does  not  speak  this  of  them,  he  has  added, 

Ver.  4.  But  ye,  brethren,  are  not  in  darkness,  that  that 
day  should  overtake  you  as  a  thief. 

Here  he  speaks  of  a  life  that  is  dark  and  impure,  for  (3) 
corrupt  and  wicked  men  do  all  things  as  in  the  night,  escap- 
ing the  notice  of  all,  and  inclosing  themselves  in  darkness. 
For  tell  me,  does  not  the  adulterer  watch  for  the  evening,  and 
the  thief  for  the  night  ?  Does  not  the  violator  of  the  tombs 
carry  on  all  his  trade  in  the  night .''  What  then  ?  Does  it 
not  overtake  them  as  a  thief?  Does  it  not  come  upon  them 
too  uncertainly  ?  But  do  they  know  it  beforehand }  How 
then  does  he  say,  Ye  have  no  need  that  I  write  unto  you? 
He  speaks  here  not  with  respect  to  the  uncertainty,  but  with 
respect  to  the  calamity,  that  is,  it  will  not  come  as  an  evil  to 
them.  For  it  will  come  uncertainly  indeed  even  to  them, 
but  it  will  involve  them  in  no  trouble.  That  that  Day,  he 
says,  should  overtake  you  as  a  thief.  For  in  the  case  of  those 
who  are  watching  and  who  are  in  the  light,  if  there  should 
be  any  entry  of  a  robber,  it  can  do  them  no  harm  :  so  also  it 
is  with  those  who  live  well.  But  those  who  are  sleeping  he 
will  strip  of  every  thing,  and  go  off;  that  is,  those  who  are 
trusting  in  the  things  of  this  life.  Then  he  adds  another 
thing  in  favour  of  them.     For  he  adds, 

Ver.  5.   Ye  are  all,  he  says,  the  children  of  the  light  and 
the  children  of  the  day. 


43*2  Children  of  light  and  of  darkness,  and  their  works. 

1  Thes.      And  how,  you  say,  is  it  possible  to  be  children  of  the  day? 

^'^~^Must  as  it  is  said, '  children  of  destruction'  and '  children  of  hell.' 

Mat.23,  Wherefore  Christ  also  said  to  the  Pharisees,  Woe  unto  you — 

^^*       for  ye  compass  sea  and  land  to  make  one  proselyte,  and  when 

he  is  made,  ye  make  him  the  child  of  hell.     And  Paul  said, 

Col.  3,   Pq^  which  things'"  sake  the  wrath  of  God  cometh  upon  the 

children  of  disobedience.     That  is,  those  who  do  the  works 

of  hell   and   the  works  of  disobedience.     As  therefore   the 

children  of  God  are  those  who  do  things  pleasing  to  God, 

so  those  are  children  of  day  and  children  of  light,  who  do  the 

works  of  light. 

We  are  not  of  the  night  nor  of  darkness. 
Ver.  6,  7,  8.   Therefore  let  us  not  sleep,  as  do  others;  but 
let  us  watch  and  be  sober.     For  they  that  sleep  sleep  in  the 
iiiglit;  and  they  that  be  drunken  are  drunken  in  the  night. 
But  let  us,  who  are  of  the  day,  be  sober. 

Here  he  shews,  that  to  be  in  the  day  is  our  own  doing; 
and  here  indeed,  in  the  case  of  the  present  day  and  night, 
I  mean,  it  does  not  depend  on  ourselves.  But  night  comes 
even  against  our  will,  and  sleep  overtakes  us  when  we  do  not 
wish  it.  But  with  respect  to  that  night  and  that  sleep,  it  is 
not  so,  but  it  is  in  our  power  always  to  watch,  it  is  in  our 
power  always  to  have  it  day.  For  to  shut  the  eyes  of  the 
soul,  and  to  bring  on  the  sleep  of  wickedness,  is  not  of 
nature,  but  of  our  own  choice.  But  let  us  watch,  he  says, 
and  be  sober.  For  it  is  possible  to  sleep  while  awake,  by 
doing  nothing  good.  Wherefore  he  has  added,  aiid  be  sober. 
For  even  by  day,  if  any  one  watches,  but  is  not  sober,  he 
will  fall  into  numberless  dangers,  so  that  sobriety  is  the 
intensity  of  watchfulness.  Tliey  that  sleep,  he  says,  sleep  in 
the  night,  and  they  that  be  drunken  are  drunken  in  the 
night.  The  drunkenness  he  here  speaks  of  is  not  that  from 
wine  only,  but  that  also  which  comes  of  all  vices.  For 
riches  and  the  desire  of  wealth  is  a  drunkenness  of  the  soul, 
and  so  carnal  lust;  and  every  sin  you  can  name  is  a  drunken- 
ness of  the  soul.  On  what  account  then  has  he  called  vice 
sleep .?  Because  in  the  first  place  the  vicious  man  is  inactive 
with  respect  to  virtue:  again,  because  he  sees  every  thing  as 
a  vision:  he  views  nothing  in  its  true  light,  but  is  full  of 
dreams,  and  oftentimes  of  unreasonable  actions :  and  if  he 


Watching  and  soberness.     Spiritual  armour.  433 

sees  any  thing  good,  he'  has  no  firmness,  no  fixedness.  Hom. 
Such  is  the  present  life.  It  is  full  of  dreams,  and  of  phantasy.  — ^ 
Riches  are  a  dream,  and  glory,  and  every  thing  of  that  sort. 
He  who  sleeps  sees  not  things  that  are  and  have  a  real 
subsistence,  but  things  that  are  not  he  fancies  as  things  that 
are.  Such  is  vice,  and  the  life  that  is  passed  in  vice.  It  sees 
not  things  that  are,  that  is,  heavenly,  spiritual,  abiding  things, 
but  things  that  are  fleeting  and  fly  away,  and  that  soon  recede 
fi'om  us. 

But  it  is  not  sufficient  to  watch  and  be  sober,  we  must 
also  be  armed.  For  if  a  man  watch  and  is  sober,  but  has 
not  arms,  the  robbers  soon  dispatch  him.  When  therefore 
we  ought  to  watch,  and  to  be  sober,  and  to  be  armed  too, 
and  we  are  unarmed  and  naked  and  asleep,  who  will  hinder 
him  from  thrusting  home  his  sword.?  Wherefore  shewing 
this  also,  that  we  have  need  of  arms,  he  has  added : 

Ver.  8.  But  let  us,  who  are  of  the  day,  he  sober,  putting 
on  the  breastplate  of  faith  and  love  ;  and  for  an  helmet  the 
hope  of  salvation. 

Of  faith  and  love,  he  says.  Here  he  glances  at  life,  together 
with  right  doctrines.  See  how  he  has  shewn  what  it  is  to 
watch  and  be  sober,  to  have,  he  says,  the  breastplate  of  faith 
and  love.  Not  a  common  faith,  he  says,  but  one  fervent  and 
sincere,  and  that  makes  those  who  are  guarded  by  it  invulne- 
rable ;  as  nothing  can  soon  pierce  through  a  breastplate,  but  it 
is  an  unseen-  wall  to  the  breast; — so  do  thou  also,  he  says, 2  B.  a 
surround  thy  soul  with  faith  and  love,  and  none  of  the  fiery  ^^''"'"® 
darts  of  the  devil  can  ever  be  fixed  in  it.  For  where  the 
power  of  the  soul  is  preoccupied  with  the  armour  of  love,  all 
the  devices  of  those  who  plot  against  it  are  vain  and  ineflfec- 
tual.  For  neither  wickedness,  nor  hatred,  nor  envy,  nor 
flattery,  nor  hypocrisy,  nor  any  other  thing  will  be  able  to 
penetrate  such  a  soul.  And  he  has  not  simply  said  love,  but 
he  has  bid  them  put  it  on  as  a  strong  breastplate.  Then 
having  said  thus,  he  adds,  and  for  a  helmet  the  hope  of  salva- 
tion. For  as  the  helmet  guards  the  most  important  part  of  all 
in  us,  surrounding  the  head  and  covering  it  on  every  side,  so 
also  this  hope  does  not  suffer  the  reason  to  falter,  but  sets  it  ri*  a». 
upright  as  the  head,  not  permitting  any  thing  from  without'"'^'"'" 
to  fall  upon  it.     And  whilst  nothing  falls  on  it,  neither  does 

2  F 


434    Thoiifjlit  of  Go(Ts  g'vijifi  His  Son  helps  Faith  and  Love. 

1  Thes.  it  fall  of  itself.     For  it  is  not  possible  that  one,  who  is  forlifiect 
'  with  such  anns  as  these,  should  ever  fall.     For  he  says,  now 


1  Cor. 

13,  13.  al)i(l(-(h/(iifh,  hope,  and  charity,  these  three.  Then  having 
said,  Put  on,  and  array  yom-selves,  he  himself  goes  on  to 
provide  the  armour,  and  shews  whence  faith,  ho])e,  and  charity 
may  be  produced,  and  these  arms  may  become  stronger, 
adding  and  saying, 

Ver.  9.  For  God  hath  ?wt  appointed  us  to  wrath,  but  to 
obtain  salvation  by  our  Lord  Jesus  Christ,  Who  died  for  us. 
(4)  Thus  God  has  not  called  us  for  this  end^  that  Ho  might 
destroy  us,  but  that  He  might  save  us.  And  whence  is  it 
manifest  that  this  is  His  will  ?  He  has  given  His  own  Son 
for  us,  he  says.  So  does  He  desire  that  we  should  be  saved, 
that  He  has  given  His  Son,  and  not  merely  given,  but  given 
Him  to  death.  From  these  considerations  hope  is  begotten. 
For  do  not  despair,  O  man,  in  going  to  God,  Who  ha& 
not  spared  even  His  own  Son  for  thee.  Faint  not  at 
present  evils.  He  who  gave  His  Only-Begotten,  that  He 
might  save  thee  and  deliver  thee  from  hell,  what  will  He  spare 
henceforth  for  thy  salvation  ?  So  that  thou  oughtest  to  hope 
for  all  things  favourable.  For  neither  should  we  fear,  if  we 
were  going  to  a  judge  who  was  about  to  judge  us,  and  who 
had  shewn  so  much  love  for  us,  as  to  have  sacrificed  his  sou. 
Let  us  hope  therefore  for  good  and  great  things.  For  we 
have  received  the  principal  thing,  if  we  believe.  For  we 
have  seen  an  example.  Let  us  love;  for  it  is  the  extreme  of 
madness  for  one  not  to  love  who  has  been  so  treated. 

Ver.  10,  11.  Tliat  ichetUer  we  ivake  or  sleep,  he  says,  we 
should  live  together  with  Him.  Wherefore  comfort  yourselves 
together,  and  edify  one  another,  even  as  also  ye  do. 

And  again  ^,  whether  ue  uake  or  sleep  ;  but  by  sleep  there 
he  means  one  thing,  and  here  another.  For  here  it  signifies 
the  death  of  the  body,  but  there  negligence  in  our  course  of 
life.  What  therefore  he  means  is  this.  Fear  not  dangers; 
though  we  should  die,  we  shall  live.  Do  not  despair  because 
thou  art  in  danger.  Thou  hast  a  strong  security.  He  would 
not  have  given  His  own  Son  if  He  had  not  been  inflamed  by 

«r  B.  L.   and  Catena,  '  has  no(  h  So  B.  and   L.    Edd.   '  And    else- 

clined  to  this.'  where  again,'  which  seems  less  correct. 


Vice  a  darkness,  a  death,  a  madness.  435 

vehement  love  for  us.  So  that,  though  thou  shouldest  die,  Hom. 
thou  wilt  live.  For  He  Himself  also  died.  Therefore  — ^— 
whether  we  die,  or  whether  we  live,  we  shall  live  with  Him. 
I  hold  this  to  be  a  matter  of  indifference :  it  is  no  concern  of 
mine,  whether  I  live  or  die ;  for  we  shall  live  with  Him.  liBt 
us  therefore  do  every  thing  for  that  life  :  looking  to  that,  let 
us  do  all  our  works.  Vice,  O  beloved,  is  darkness,  it  is  death, 
it  is  night.  We  see  nothing  that  we  ought,  we  do  nothing 
that  becomes  us.  As  the  dead  arc  unsightly  and  offensive, 
so  also  the  souls  of  those  who  are  vicious  are  full  of  much 
impurity.  Their  eyes  are  closed,  their  mouth  is  stopped,  they 
remain  without  motion  in  the  bed  of  vice  ;  or  rather  more 
wretched  than  those  who  are  naturally  dead.  For  they  truly 
are  dead  to  both,  but  these  are  insensible  indeed  to  virtue, 
but  alive  to  vice.  If  one  should  strike  a  dead  man,  he  per- 
ceives it  not,  he  revenges  it  not.  But  as  wood  is  dry ',  so  is 
his  soul  truly  dry,  having  lost  its  life.  It  receives  daily 
numberless  wounds,  but  has  no  feeling  of  any,  but  lies 
insensible  to  every  thing. 

One  u'ould  not  err  in  comparing  such  men  to  those  who 
are  mad,  or  drunk,  or  delirious.  All  these  things  belong  to 
vice,  and  it  is  worse  than  all  these.  He  that  is  mad  is  much 
allowed  for  by  those  who  see  him,  for  his  disease  is  not  from 
choice,  but  from  nature  alone.  But  how  shall  he  be  pardoned, 
who  lives  in  vice?  Whence  then  is  vice?  whence  are  the 
majority  bad?  Whence?  dost  thou  ask?  do  thou  tell  me, 
Whence  have  diseases  their  evil  nature?  Whence  is  phrensy  ? 
Whence  is  lethargy?  Is  it  not  from  carelessness  ?  If  physical 
disorders  have  their  origin  in  choice,  much  more  those  which 
are  voluntary.  Whence  is  drunkenness?  Is  it  not  from 
intemperance  of  soul?  Is  not  phrensy  from  excess  of 
fever?  And  is  not  fever  from  the  elements  too  abundant  in 
us?  And  is  not  this  superabundance  of  elements  from  our 
cai'elessness?  For  when  either  from  deficiency  or  excess  we 
carry  any  of  the  things  within  us  beyond  the  bounds  of 
moderation,  we  kindle  that  fire.  Again,  if  when  the  fire  is 
kindled,  we  continue  to  neglect  it,  we  make  a  conflagration 
for  ourselves,  which  we  are  not  able  to  extinguish.  So  is  it 
also  with  vice.  When  we  do  not  restrain  it  at  its  beginning, 
'  B.  and  L.  '  like  a  dry,  sapless,  dead  stick.' 

3  ?2 


430     Careful  loalking  needed  among  enemies  and  dangers. 

iTHEs.nor  cut  it  off",  we  cannot  afterwards  reach  to  the  end  of  it, 

--  -    ■  but  it  becomes  too  p;reat  for  our  power.     Wherefore,  I  beseech 

you,  let  us  do  every  thing  that  we  may  never  become  drowsy. 

Do  you  not  see  that  when  sentinels  have  only  given   way 

a  little  to  sleep,  they  derive  no  advantage  from  their  long 

watch,  for  by  that  little  they  have  ruined  the  whole,  having 

given  perfect  security  to  him  who  is  prepared  to  steal.     For 

as  we  do  not  see  thieves  in  the  same  way  that  they  see  us, 

so  also  the  devil  most  of  all  is  ever  instant,  and  lying  in 

wait,  and  grinding  his  teeth.    Let  us  not  then  slumber.    Let 

us  not  say,  on  this  side  there  is  nothing,  on  that  side  nothing. 

We  are  often  spoiled  from  a  quarter  whence  we  do  not  expect 

it.     So  it  is  with  vice.     We  perish  from  a  quarter  whence  we 

do  not  expect  it.     Let   us  look    carefully  round    upon    all 

things,  let  us  not  be  drunken,  and  we  shall  not  sleep.     Let 

us  not  be  luxurious,  and  we  shall  not  slumber.     Let  us  not 

be  mad  for  external  things,  and  we  shall  continue  in  sobriety. 

Let  us  compose  ourselves  on  every  side.     And  as  those  who 

walk  upon  a  tight  rope  cannot  be  off  their  guard  ever  so 

little,  for  that  little  causes  the  greatest  mischief:  for  the  man 

losing  his  balance  is  at  once  precipitated  down  and  perishes; 

so  neither  is  it  possible  for  us  to  be  remiss.     We  walk  upon 

the  naiTow  road  intercepted  by  precipices  on  either  side,  not 

admitting  of  two  feet  at  the  same  time.     Seest  thou  not  how 

much  carefulness  is  necessary.?     Seest  thou  not  how  those 

who  travel  on  roads  flanked  by  precipices  guard  not  only 

their  feet,  but  their  eyes  also  ?     For  if  he  should  choose  to 

gaze  on  one  side,  though  his  foot  stand  firm,  his  eye  becoming 

dizzy  from  the  depth,  plunges  the  whole  body  down.     But 

he  must  take  heed  to  himself  and  to  his  steps;  wherefore  he 

says,  '  neither  to  the  right  hand,  nor  to  the  left.'     Great  is 

the  depth  of  vice,  steep  the  precipices,  much  darkness  below, 

the  way  narrow.     Let  us  take  heed  with  fear.     Let  us  walk 

with  trembling.     No  one,  who  is  travelling  such  a  road,  is 

dissolved  in  laughter  nor  heavy  with  drunkenness,  but  travels 

such  a  road  with  sobriety  and  carefulness.     No  one  travelling 

such  a  road  cai-ries  with  him  any  superfluities ;  for  he  would 

be  contented    even    lightly  equipped  to  be  able  to  escape. 

No  one  entangles  his  own  feet,  but  leaves  them  disengaged, 

and  free  to  move. 


The  narrow  Way  hard  to  the  bulky  and  encumbered.     437 

But  we,  chaining  ourselves  down   with  numberless  cares,  Hom. 
.  .  .      .         IX 

and  carrying  with  us  the  numberless  burdens  of  this  life,  — - — — 

staring  about,  and  loosely  rambling,  how  do  we  expect  to  travel     ^  ' 
in  that  narrow  road  ?    He  has  not  merely  said  that  narrow  e*Matt.  7, 
the  way,  but  with  admiration,  how^  narrow  is  the  way,  that    * 
is,  exceedingly  narrow.     And  this  we  also  do  in  things  that 
are  quite  objects  of  wonder.     And  again,  straitened,  he  says,  rtCx/jit- 
is  the  way  which  leadeth  unto  life.     And  he  has  well  called*"""* 
it  narrow.     For  when  we  are  bound  to  give  an  account  of  our 
thoughts,  words,  and  actions,  and  all  things,  truly  it  is  narrow. 
But  we  make  it  more  narrow,  spreading  out  and  widening  our- 
selves, and  shuffling  out  our  feet.     For  the  narrow  way  is««;e"''- 
difficult  to  every  one,  but  especially  to  him  who  is  incumbered 
with  fat,  as  he  who  makes  himself  lean  will  not  perceive  its 
nan'owness.     So  that  he  who  has  practised  himself  in  being 
pinched,  will  not  be  discouraged  at  its  pressure. 

Let  not  any  one  therefore  expect  that  he  shall  see  heaven 
with  ease.  For  it  cannot  be.  Let  no  one  hope  to  travel  the 
narrow  road  with  luxury,  for  it  is  impossible.  Let  no  one 
travelling  in  the  broad  way  hope  for  life.  When  therefore 
thou  seest  any  one  luxuriating  in  baths,  in  a  sumptuous 
table,  with  attendance  of  guards ;  think  not  thyself  unhappy, 
as  not  partaking  of  these  things,  but  lament  for  him,  that  he 
is  travelling  the  way  to  destruction.  For  what  is  the  advan- 
tage of  this  way,  when  it  ends  in  tribulation  "i  And  what  is 
the  injury  of  that  straitness,  when  it  leads  to  rest  1  Tell  me, 
if  any  one  invited  to  a  palace  should  walk  through  naiTow 
ways  painful  and  precipitous,  and  another  led  to  death  should 
be  dragged  through  the  midst  of  the  market-place,  which 
shall  we  call  happy }  which  shall  we  commiserate .?  Him, 
shall  we  not,  who  walks  through  the  wide  road .?  So  also 
now,  let  us  think  happy,  not  those  who  are  luxurious,  but 
those  who  are  not  luxurious.  These  are  hastening  to  hea- 
ven, those  to  hell. 

And  perhaps  indeed  many  of  them  will  even  laugh  at  the 
things  that  are  said  by  us.  But  I  most  of  all  lament  and 
bewail  on  this  account,  that  they  do  not  even  know  what 

k  E.  V.  iecaw«e,  but  B.  and  L.  read     notes  on  Hom.  xxiii.  on  St.  Matthew, 
<r't  for  oT/,  which  Mr.  Field  has  pointed     vol.  iil.  p.  56.  note  on  p.  291.  c. 
out  to  be  the  true  reading  here  in  his 


438  The  Scorner  admoninhed  tu  wctp  fur  himself. 

1  THEs.they  ouglit  to  laugh  at,  and  for  what  they  ought  especially  to 
-^'^^'  mourn,  but  they  confound  and  disturb  and  disorder  every 
thing.     On  this  account  I   grieve   for  them.     What  sayest 
thou,  O  man,  when  thou  art  to  rise  again,  and  to  give  an  ac- 
count of  thy  actions,  and  to  undergo  the  last  sentence,  dost 
thou  pay  no  regard  indeed  to  these,  but  practise  gratifying 
thy  belly,  and  being  drunken  ?    And  dost  tliou  laugh  at  these 
things  ?    But  I  grieve  for  thee,  knowing  the  evils  that  await 
thee,  the  punishment  that  is  about  to  overtake  thee.     And 
for   this    I    most  especially   grieve,  that  thou    dost   laugh  ! 
Mourn  with  me,  grieve  with  me  for  thine  own  evils.     Tell 
me,  if  one  of  thy  friends  perishes,  dost  thou  not  hate  and 
turn  from  those  who  laugh  at  his  end,  and  think  them  ene- 
mies ?    But  those  who  weep  and  sympathize  with  thee  thou 
lovest.     Then  indeed  if  the  dead  body  of  thy  wife  were  laid 
out,  thou  abhorrest  him  that  laughs :  but  when  thy  soul  is  done 
to   death,    dost  thou   abhor  him  that  weeps,  and  laughest 
thou  thyself?    Seest  thou  how  the  devil  has  disposed  us  to 
be  enemies  and  adversaries  to  ourselves?    For  once  let  us 
be  sober,  let  us  open  our  eyes,  let  us  watch,  let  us  lay 
hold    on    eternal    life,   let    us   shake    off   this   long   sleep. 
There    is  a  Judgment,  there    is  a  Punishment,   there  is  a 
Resurrection,  there   is   an   Inquisition   into   what  we    have 
Ps.50,3.  done !    The  Lord  cometh  in  the  clouds.     Before  Him,  he 
^^^ '     says,   the  fire   will   be   kindled,  and  round  about  Him  a 
mighty  tempest.     A  river  of  fire  rolls  before  him,  the   un- 
dying  worm,   unquenchable    fire,  outer   darkness,  gnashing 
of  teeth.     Although    you    should    be    angry    with    me    ten 
thousand   times    for   mentioning   these  things,   I    shall  not 
cease  from  mentioning  them.     For  if  the  prophets,  though 
stoned,  did  not  keep  silence,  much  more  ought  we  to  bear 
with  enmities,  and  not  to  discourse  to  you  with  a  view  to  please, 
that  we  may  not,  for  having  deceived  you,  be  ourselves  cut 
in  sunder.     Tliere  is  ])unishment,  deathless,  unallayed,  and 
Ecclus.  no  one  to  stand  up  for  us.    Who  will  pity,  he  says,  the  charmer 
12, 13.   ij^fj^i  i^  bitten  by  a  serpent?  When  we  pity  not  our  own  selves, 
tell  me,  who  will  pity  us?    If  you  see  a  man  piercing  himself 
with  a  sword,  will  you  be  able  to  spare  his  life  ?    By  no  means. 
INIuch  more,  when  having  it  in  our  power  to  do  well  we  do 
not  do  well,  who  will  spare  us?   No  one  !     Let  us  have  mercy 


Unrnercif  Illness  keejys  God's  mercy  from  us.  439 

upon  ourselves.  When  we  pray  to  God,  saying, '  Lord,  have  Hom. 
mercy  upon  me,'  let  us  say  it  to  ourselves,  and  have  mercy  — '-^ 
upon  ourselves.  We  are  the  arbiters'  of  God's  having  mercy 
upon  us.  This  grace  He  has  bestowed  upon  us.  If  we  do 
things  worthy  of  mercy,  worthy  of  the  lovingkindness  towards 
us,  God  will  have  mercy  upon  us.  But  if  we  have  not  mercy 
on  ourselves,  who  will  spare  us  ?  Have  mercy  on  thy  neighbour, 
and  thou  shalt  find  mercy  of  God  Himself.  How  many 
every  day  come  to  thee,  saying,  '  Have  pity  on  me,'  and  thou 
are  not  turned  towards  them ;  how  many  naked,  how  many 
maimed,  and  we  are  not  bowed  toward  them,  but  turn  away 
from  their  supplications.  How  then  dost  thou  think  to  obtain 
mercy,  when  thou  dost  nothing  thyself  deserving  of  mercy  ^ 
Let  us  become  merciful,  let  us  become  pitiful,  that  so  we 
may  please  God,  and  obtain  the  good  things  promised  to 
those  that  love  Him,  by  the  grace  and  lovingkindness  of  our 
Lord  Jesus  Christ,  with  Whom,  &c. 

'  Gr.  '  We  are  lords/  bat  the  phrase  is  more  familiar  in  Greek. 


HOMILY      X. 


1  Thess.  v.  12,  13. 

And  ice  beseech  you,  brethren,  to  know  them  which  labour 
among  you,  and  are  over  you  in  the  Lord,  and  admonish 
you;  And  to  esteem  them  very  highly  in  love  for  their 
work's  sake.     And  be  at  peace  among  yourselves. 

It  must  needs  happen  that  a  ruler  should  have  many 
occasions  of  enmities\  And  as  the  children  of  the  physicians 
are  compelled  to  give  much  trouble  to  the  sick,  preparing 
for  them  both  diet  and  medicines,  that  are  not  pleasant 
indeed,  but  attended  with  benefit ;  and  as  fathers  are  often 
annoying  to  their  children :  so  also  are  teachers,  and  much 
more.  For  the  physician,  though  he  be  odious  to  the  sick 
man,  yet  is  on  good  terms  with*"  his  relations  and  those 
about  him,  nay,  and  often  with  the  sick  man  himself.  And  a 
father,  both  from  the  force  of  nature  and  from  external  laws, 
uses  his  authority  over  his  son  with  great  ease.  And  if  he 
should  chastise  and  chide  his  son  against  his  will,  there  is 
no  one  to  prevent  him,  nor  will  the  son  himself  be  able  to 
raise  a  look  against  him.  But  in  the  case  of  the  Priest  there 
is  a  great  difliculty.  For  in  the  first  place,  he  ought  to  be 
ruling  people  willing  to  obey,  and  thankful  to  him  for  his 
rule ;  but  it  is  not  possible  that  this  should  soon  come  to 

■  MiKjo\/'i';(^/«i)v,  Montf.  heve  remarks,     of  littlemindedness. 
that  this   word   has  often   led   to  mis-         **  B.   and    L.   I^'i  «rg»»  «yri»   iiiiuf 
translations,  being  used  for  any  result    if;^»vr«t. 


Church  discipline  how  to  he  feared  and  obeyed.  44] 

pass.     For  he  who  is  convicted  and  reproved,  be  he  what  he  Hom. 
may,  is  sure"  to  cease  from  being  thankful,  and  to  become 


an  enemy.  In  like  manner  he  will  act,  who  is  admonished 
and  exhorted.  If  therefore  I  should  say,  empty  out^  wealth  i»i,ft,^fl,. 
on  the  needy,  I  say  what  is  offensive  and  burdensome.  If 
1  say,  chastise  thine  anger,  quench  thy  wrath,  check  thine 
inordinate  desire,  cut  off  a  small  portion  of  thy  luxury,  all  is 
offensive  and  burdensome.  And  if  I  should  punish  one  who 
is  slothful*^,  or  should  remove  him  from  the  Church,  or  exclude 
him  from  the  public  prayers,  he  grieves,  not  because  he  is 
deprived  of  these  things,  but  because  of  the  public  disgrace. 
For  this  is  an  aggravation  of  the  evil,  that,  being  interdicted 
from  spiritual  things,  we  grieve  not  on  account  of  our  depriv- 
ation of  these  great  blessings,  but  because  of  our  disgrace 
in  the  sight  of  others.  We  do  not  dread  nor  shudder  at  the 
thing  itself. 

For  this  reason  Paul  from  one  end  to  the  other  ^  discourses  2  Gr. 
largely  upon  these  subjects.     And   Christ  indeed  has  sub-^j^^^^? 
jected  them   with   so   strict  a  necessity,  that  He   says,   Ti^eMatt. 
Scribes  and  the  Pharisees  sit  in  3Ioses'  seat.     All  therefore    ' 
whatsoever  they  bid  you  observe,  that  observe  and  do.     But 
do  not  ye  after  their  works.     And  again,  when  He  healed 
the  leper,  He  said,  Go  thy  way,  shew  thyself  to  the  priest,  ^^^^-^y 
and  offer  the  gift  which  3Ioses  commanded  for  a  testimony 
unto  them.     And   yet  Thou  say  est.   Ye  make  him  twofold'^^^- 
more  the  child  of  hell  than  yourselves.     For  this  reason  I     ' 
said,  He  answers.  Do  not  the  things  which  they  do.     There- 
fore Christ  hath  shut  out  all  excuse  from  him  that  is  under 
rule.     In  his  Epistle  to  Timothy  also  this  Apostle  said.  Let  1  Tim. 
the  elders  that  rule  well  be  counted  worthy  of  double  honour.  ' 
And  in  his  Epistle  to  the  Hebrews  he  said.  Obey  them  that  B.eh.13, 
have  the  rule  over  you,  and  submit  yourselves.     And  here 
again.  And  we  beseech  you,  brethren,  to  knoiv  them  which 
labour  among  you,  and  are  over  you  in  the  Lord.     For  since 
he  had  said,  edify  one  another,  lest  they  should  think  that 
he  raised  them  to  the  rank  of  teachers,  he  has  added  this, 
all  but  saying,  I  gave  leave  even  to  you  to  edify  one  another, 
for  it  is  not  possible  for  a  teacher  to  say  every  thing.      Those 

°    TavT&if  .  .  .  «1«.    B.    and    L.   both     the  sense, 
have  the  future,  which  is  requisite  to         ^  pa^uftavyra ,  perhaps  'wilful.' 


44-2  Ileyard  due  to  the  Priest  for  his  office*  sake. 

nHEs.ic/io  labour  anioiKj  you,  he  says,  and  are  over  you  in  the 
- — ^ — '-  Lord,  and  admonish  you.  And  how,  he  says,  is  it  not 
absurd?  What  sayest  thou?  If  a  man  stand  up  for  thee 
before  a  man,  thou  docst  any  thing,  thou  confessest  thyself 
much  indebted;  but  he  stands  up  for  thee  before  God,  and 
thou  dost  not  own  the  favour.  And  how  does  he  stand  up 
for  me  ?  thou  sayest.  Because  he  jjrays  for  thee,  because 
he  ministers  to  thee  the  spiritual  gift  that  is  by  Baptism,  he 
visits,  he  admonishes,  and  warns  thee,  he  comes  at  midnight 
if  thou  callest  for  him.  He  is  nothing  else  than  the  constant 
subject  of  thy  mouth,  and  he  bears  thy  injurious  speeches. 
What  necessity  had  he  ?  Has  he  done  well  or  ill  ?  Thou 
indeed  hast  a  wife,  and  livest  luxuriously,  and  choosest  a  life 
of  commerce.  But  from  this  the  Priest  has  hindered  himself 
'  a-rn-  by  his  occupation^,  his  life  is  no  other  than  to  be  employed 
"^l^"  about  the  Church.  And  to  esteem  them,  he  says,  very  highly 
in  love  for  their  work's  sake;  and  be  at  peace  with  them^. 
2^i*ja-  Secst  thou  how  well  he  is  aware  that  unworthy  feelings* 
"^«X'^i-  ^j-igQ  p  j£e  does  not  merely  say  love,  but  very  hiyldy,  as 
children  love  their  fathers.  For  through  them  ye  were  begot- 
ten by  that  eternal  generation:  through  them  you  have  ob- 
tained the  kingdom  :  through  their  hands  all  things  are  done, 
through  them  the  gates  of  heaven  arc  opened  to  you.  Let  no 
one  raise  divisions,  let  no  one  be  contentions.  He  who 
loves  Christ,  whatever  the  Priest  may  be,  will  love  him,  be- 
cause through  him  he  has  obtained  the  awful  Mysteries. 
Tell  me,  if  wishing  to  see  a  palace  resplendent  with  much 
gold,  and  radiant  with  the  brightness  of  precious  stones, 
thou  couldest  find  him  who  had  the  key,  and  he  being  called 
upon  immediately  opened  it,  and  admitted  thee  within,  wouldest 
thou  not  have  prcfeiTcd  him  above  all  men  ?  Wouldest  thou 
not  have  loved  him  as  dearly  as  thine  eyes  ?  Wouldest  thou 
not  have  kissed  him  ?  This  man  hath  opened  heaven  to 
thee,  and  thou  dost  not  kiss  him,  nor  pay  him  court.  If 
thou  hast  a  wife,  dost  thou  not  love  him  above  all,  who  pro- 
cured her  for  thee  ?  So  if  thou  lovest  Christ,  if  thou  lovest 
•''5ia,/ira;vthe  kingdom  of  heaven,  acknowledge  through  whom''  thou 


'^  b  a.vTo7;,  and  so  several  Mss.  Rec.     L.  here,  but  the  comment  hardly  bears 
1.  £»  itvTolt ,  among   i/owselves,  and  so     it. 


Gentleness  and  forbearance  requisite  in  Rulers.  443 

obtainedst  it.     On  this  account  he  says,yb/  their  work''s  sake,  Hom. 
be  at  peace  with  them.  ^-^ — 

Ver.  14.  Noiv  we  exhort  you,  brethren,  warn   them  that 
are  unruly^,  comfort  the  feeble-minded,  support  the  weak,^  "■''"■'^' 
be  patient  toward  all  men. 

Here  he  addresses  those  who  have  rule.     Gently  uarn^     (2) 
them,  he  says^  that  are  disorderly,  that  is,  not  of  imperious- 1°"  *'^*'' 
ness,  nor  of  self-will  rebuke  them,  but  with  mildness,  with 
gentleness.      Comfort  the  feeble-minded,  support  the  iceak, 
be  patient  toward  all  men.     For  he  who  is  rebuked  with 
hai'shness,  despairing  of  himself,  becomes  more  bold  in  con- 
tempt.    On  this  account  it  is  necessary  by  gentle  warning 
to  render  the  medicine  sweet.     But  who  are  the  disorderly  } 
Those  surely,  who  do  what  is  contrary  to  the  will  of  God. 
For  this  order  of  the  Church  is  more  harmonious  than  the 
order  of  an    army,  so   that    the    reviler   is    disorderly,    the 
drunkard  is  disorderly,  and  the  covetous,  and  all  who  sin. 
For  they  walk  not  orderly  in  their  rank,  but  out  of  the  line, 
wherefore    also    they    are    overthrown^.     But   there   is    also^e^/rgt- 
another  kind  of  evils,  not  such  as  this  indeed,  but  itself  a  '^'""■"'• 
vice.     And  what  is  this  ?     Little-mindedness*.     For  this  is  '  f^tzz"- 
destructive   equally  with  sloth.     He   who    cannot   bear   an    "'^"^' 
insult  is  feeble-minded^.     He  who   cannot  endure  trial  is^o^'y». 
feeble-minded.     This  is  he  who  is  sown  upon  a  rock.     There  ^"'^°'' 
is  also  another  sort,  that  of  weakness.     Support  the  weak,  he 
says,   speaking  of  those  who   are  weak  in  faith.     For  with 
respect  to  that  also  there  is  a  weakness.     But  observe  how 
he  does  not  permit  them  to  be  despised.     And  elsewhere  in 
his  Epistles  he  says,  Them  that  are  weak  in  the  faith  receive  Kom. 
ye.     For  in  our  bodies  too  we  do  not  suffer  the  weak  member     '   * 
to  perish.     Be  patient  toward  all  men,  he  says.    What  then  ? 
Even  toward  the  disorderly  ?     Yes,  certainly.     For  there  is 
no  medicine  equal  to  this,  especially  for  the  teacher,  none  so 
suitable  to  those  who  are  under  rule.     It  can  quite  shame 
and  put  out  of  countenance  him   that  is  fiercer  and  more 
im])udcnt  than  all  men. 

Ver.  15.  See  that  none  render  evil  for  evil  unto  any  man. 

If  we  ought  not  to  render  evil  for  evil,  much  less  evil  for 
good ;  much  less,  when  evil  has  not  been  previously  done, 
to  render  evil.     But  such  an  one,  you  say,  is  a  bad  man,  and 


444  Patience  and  thanksgiving  cure  all  griefs. 

iTHEs.has  offended  me,  and  done  me  much  injury.     Do  you  wish 
6^2j^-i8.  ^^  revenge  yourself  upon  him  ?    Do  not  retahate.     Leave  him 
unrevcngcd.     What,  for  this  once^?    By  no  means  ; 

But  ever  follow  that  ivhich  is  good,  both  among  yourselves, 
and  to  all  men. 

This  is  the  higher  j^hilosophy,  not  only  not  to  requite  evil 
with  evil,  hut  to  render  good  for  evil.  For  this  is  truly 
revenge,  that  brings  harm  to  him  and  advantage  to  thyself, 
or  rather  great  advantage  even  to  him,  if  he  will.  And  that 
thou  mayest  not  think  that  this  is  said  only  with  respect 
to  the  faithful,  therefore  he  has  said,  both  among  yourselves 
and  to  all  men. 

Ver.  16.  Rejoice  evermore. 

This  is  said  with  respect  to  the  temptations  that  cause 
affliction.  Hear  ye,  as  many  as  have  fallen  into  poverty, 
or  into  adverse  circumstances.  For  from  these  joy  is  en- 
gendered. For  when  we  possess  such  a  soul  that  we  take 
revenge  on  no  one,  but  do  good  to  all,  whence,  tell  me,  will 
the  sting  of  grief  be  able  to  enter  into  us  ?  For  he  who  so 
rejoices  in  suffering  evil,  as  to  requite  even  with  benefits 
him  that  has  done  him  evil,  whence  can  he  afterwards  suffer 
grief?  And  how,  you  say,  is  this  possible?  It  is  possible, 
if  we  will.     Then  also  he  shews  the  way. 

Ver.  17,  18.  Pray  without  ceasing.  In  every  thing  give 
thanks :  for  this  is  the  ivill  of  God. 

Always   to  give  thanks,  this  is  a  mark  of  a  philosophic 

soul.     Hast   thou   suffered  any   evil  ?     But  if  thou   wilt,  it 

is  no  evil.     Give  thanks  to  God,  and  the  evil  is  changed  into 

Job  1,    good.     Say  thou  also  as  Job  said.  Blessed  be  the  name  of  the 

Lord  for  ever.     For  tell  me,  what  such  great  thing  hast  thou 

suffci'ed }  Has  disease  befallen  thee  ?   Yet  it  is  nothing  strange. 

For  our  body  is  mortal,  and  liable  to  suffer.     Has  a  want  of 

possessious    overtaken    thee  ?     But   these    are    things  to  be 

acquired,  and  again  to  be  lost,  and  that  abide  here.     But 

is  it  plots  and  false  accusations  of  enemies?     But  it  is  not 

we  that  are  injured  by  these,  but  they  who  are  the  authors  of 

Ezek.     them.     For  the  soul,  he  says,  that  sinneth,  it  shall  die.    And 

'    ■     he  has  not  sinned  who  suffers  the  evil,  but  he  who  has  done 

the  evil. 

'  or,  '  Well,  is  this  enough  i" 


To  harm  God's  image  brings  harm  on  ourselves.         445 

Upon  him  therefore  that  is  dead  you  ought  not  to  take  Hom. 
revenge,  but  to  pray  for  him  that  you  may  deliver  him  from     ^- 
death.  Do  you  not  see  how  the  bee,  if  it  wounds,  dies  upon  the 
sting  ?    By  that  animal  God  instructs  us  not  to  grieve  our 
neighbours.     For  we  ourselves  receive  death  first.     For  by 
striking  them  perhaps  we  have  pained  them  for  a  little  time, 
but  we  ourselves  shall  not  live  any  longer,  even  as  that  animal 
will  not.     And  yet  the  Scripture  commends  it,  saying  that  it 
is  a  worker,  whose  work  kings  and  private  men  make  use  of  EccIus. 
for  their  health.     But  this  does  not  preserve  it  from  perishing, '  ^'  ^' 
but  it  must  needs  perish.     And  if  its  other  excellence  does 
not  deliver  it  when  it  does  injury,  much  less  will  it  us. 

For  indeed  it  is  the  part  of  the  fiercest  beasts,  when  no  (3) 
one  has  injured  thee,  to  begin  the  injury,  or  rather  not  even 
of  beasts.  For  they,  if  thou  permittest  them  to  feed  in  the 
wilderness,  and  dost  not  by  straitening  them  reduce  them  to 
necessity,  will  never  harm  thee,  nor  come  near  thee,  nor  bite 
thee,  but  will  go  their  own  way. 

But  you  being  a  reasonable  man,  honoured  with  so  much 
rule  and  honour  and  glory,  do  not  even  imitate  the  beasts 
in  your  conduct  to  your  fellow-creature,  but  you  injure  your 
brother,  and  devour  him.     And  how  will  you  be  able  to  ex- 
cuse yourself?    Do  you  not  hear  Paid  saying.    Why  do  ye\coT.6 
not  rather  take  wrong  ?     Why  do  ye  not  rather  suffer  your-  7-  8- 
selves  to  he  defrauded  f  Nay,  ye  do  wrong,  and  defraud,  and 
that  your  brethren.     Do  you  see  that  suffering  wrong  con- 
sists in  doing  wrong,  but  that  to  suffer  wrongfully  is  to  re- 
ceive a  benefit  ?    For  tell  me,  if  any  one  were  to  revile  his 
rulers,  if  he   were  to  insult  those  in  power,  whom  does  he 
injure  ?    Himself,  or  them  ?     Clearly  himself.      Then  he  who 
insults  a  ruler  insults  not  him,  but  himself — and  he  that  in- 
sults a  man*,  does  he  not  through  him  insult  Christ  ?     By  no  i  b.  a 
means,  thou  say  est.     What  say  est  thou  ?    He  that  casts  a  9^"^- 
stone  at  the  images  of  the  king,  at  whom    does  he  cast  a 
stone?    is  it  not  at  himself?    Then^  does  he  who  casts  a 
stone  at  the  image  of  an  earthly  king,  cast  a  stone  at  himself, 
and  does  not  he  who  casts  a  stone  at  the  image  of  God  (for 
man  is  the  image  of  God)  injure  himself? 

f  B.  and  L.  omit  i/,  which  is  out  of  place,  as  had  been  observed. 


4  16  Desire  of' riches  shewn  to  he  inexcusahlc. 

iThf.s.  IIow  lon<>-  sliall  we  love  riches?  For  I  shall  not  cease 
-1 — '-  exclaiming  against  them  :  for  they  arc  the  cause  of  all  evils. 
How  long  shall  we  fail  to  satiate  this  inordinate  desire  ? 
What  is  the  good  of  gold  ?  I  am  astonished  at  the  thing ! 
Truly  there  is  some  enchantment  in  the  business,  that  gold 
and  silver  should  be  so  highly  valued  among  us.  For  our 
own  souls  indeed  we  have  no  regard,  but  those  lifeless  images 
engross  much  attention.  Whence  is  it  that  this  disease  has 
invaded  the  world  ?  Who  shall  be  able  to  effect  its  destruc- 
tion ?  AVhat  reason  can  cut  off  this  evil  beast,  and  destroy 
it  with  utter  destruction  ?  The  desire  is  deep  sown  in  the 
minds  of  men,  even  of  those  who  seem  to  be  religious.  Let 
us  be  put  to  shame  by  the  commands  of  the  Gospel.  Words 
only  lie  there  in  Scripture,  they  are  no  where  shewn  by  works. 
And  what  is  the  specious  plea  of  the  many  .''  I  have 
children,  one  says,  and  I  am  afraid  lest  I  myself  be  reduced 
to  the  extremity  of  hunger  and  want,  lest  I  should  stand  in 
need  of  others.  I  am  ashamed  to  beg.  For  that  reason  there- 
fore do  you  cause  others  to  beg  ?  I  cannot,  you  say,  endure 
hunger.  For  that  reason  then  do  you  expose  others  to  hunger.'' 
Do  you  know  what  a  dreadful  thing  it  is  to  beg,  how  dreadful 
to  be  perishing  by  hunger  ?  Spare  also  your  brethren  !  Are 
you  ashamed,  tell  me,  to  be  hungry,  and  are  you  not  ashamed 
to  rob  ?  Are  you  afraid  to  perish  by  hunger,  and  not  afraid 
to  destroy  others  ?  And  yet  to  be  hungry  is  neither  a  disgrace 
nor  a  crime  ;  but  to  cast  others  into  such  a  state  brings  not 
only  disgrace,  but  extreme  punishment. 

All  these  are  pretences,  words,  trifles.  For  that  it  is  not 
on  account  of  your  children  that  you  act  thus,  they  testify 
who  indeed  have  no  children,  nor  will  have,  but  who  yet 
labour  and  harass  themselves,  and  are  busy  in  acquiring 
» fiv^iais  wealth,  as  much  as  if  they  had  never  so  many  ^  children  to 
leave  it  to.  It  is  not  the  care  for  his  children  that  makes  a 
man  covetous,  but  a  disease  of  the  soul.  On  this  account 
many  even  who  have  not  children  are  mad  for  riches,  and 
others  living  with  a  gi'eat  number  of  children  even  despise 
what  they  have.  They  will  accuse  thee  in  that  Day.  For  if 
the  necessities  of  children  compelled  men  to  accumulate 
riches,  they  also  must  have  had  the  same  desire,  the  same 
covetousness.      And   if  they  have  not,  it  is   not   from  the 


Children  why  given.     They  made  not  the  Patriarchs  covetous.  Ail 

number  of  children  that  wc  are  thus  mad,  but  from  the  love  Hom. 

of  money.     And  who  are  they,  you  say,  who  having  children, '— 

yet  despise  riches?  Many,  and  in  many  places.  And  if  you 
will  allow  me,  I  will  speak  also  of  instances  among  the 
ancients. 

Had  not  Jacob  twelve  children  ?  Did  he  not  lead  the  life 
of  a  hireling }  Was  he  not  wronged  by  his  kinsman  ?  and 
did  he  not  often  disappoint  him  ?  And  did  his  number  of 
children  ever  compel  him  to  have  recourse  to  any  dishonest 
counsel  ?  What  was  the  case  with  Abraham.  After  Isaac,  had 
he  not  also  many  other  children  .''  Did  he  not  possess  all  he 
had  for  the  benefit  of  strangers  ?  Do  you  see,  how  he  not 
only  did  not  do  wrong,  but  even  gave  up  his  possessions,  not 
only  doing  good,  but  choosing  to  be  wronged  by  his  nephew  ? 
For  to  endure  being  robbed  for  the  sake  of  God  is  a  much 
greater  thing  than  to  do  good.  For  the  one  is  the  fruit  of 
the  soul  and  of  free  choice,  whence  also  it  is  easily  perfonned: 
but  the  other  is  injurious  treatment  and  violence.  For  a  man 
will  more  easily  throw  away  ten  thousand  talents  voluntarily, 
and  will  not  think  that  he  has  suffered  any  harm,  than  he 
will  bear  meekly  being  robbed  of  three  pence  against  his  wilh 
So  that  this  rather  is  philosophy  of  soul.  And  this, 
we  see,  happened  in  the  case  of  Abraham.  For  Lot,  it  is  said,  From 
beheld  all  the  plain  ;  and  it  teas  icell  itaiered  as  the  paradise  yq^{i^  ' 
of  God,  and  he  chose  it.  And  Abraham  said  nothing  against 
it.  Seest  thou,  that  he  not  only  did  not  wrong  him,  but  he 
was  wronged  by  him  }  Why,  O  man,  dost  thou  accuse  thine 
own  children  }  God  did  not  give  us  children  for  this  end, 
that  we  should  seize  the  possessions  of  others.  Take  care, 
lest  in  saying  this  thou  provoke  God.  For  if  thou  sayest 
that  thy  children  are  the  causes  of  thy  grasping  and  thine 
avarice,  I  fear  lest  thou  be  deprived  of  them,  as  injuring  and 
ensnaring  thee.  God  hath  given  thee  children  that  they 
may  support  thine  old  age,  that  they  may  learn  virtue  from 
thee. 

For  God  on  this  account  hath  willed  that  mankind  should     (4) 
thus  be   held  together,  providing   for  two    most   important 
objects :  one,  the  appointing  fathers  to  be  teachers,  and  the 
other,  the  implanting  great  love.     For  if  men  were  merely  to 
come  into  being,  no  one  woidd  have  any  relation'  toward i ' '^x'^"- 


448  Men  build  memorials  of  their  ovm  icickedness. 

1  Thes.  any  other.     For  if  now,  when  there  are  the  relations  of  fathers, 

— — '-  and  children,  and  grandchildren,  many  do  not  regard  many, 

much  more  would   it  then   be  the  case.     On    this  account 

God  hath  given  thee  children.     Do  not  therefore  accuse  the 

children. 

But  if  they  who  have  children  have  no  excuse,  what 
can  they  say  for  themselves,  who  having  no  children  vex 
themselves  about  the  acquisition  of  riches.  But  they  have 
a  saying  for  themselves,  which  is  destitute  of  all  excuse. 
And  what  is  this  ?  That,  instead  of  children,  they  say,  we  may 
have  our  riches  as  a  memorial.  This  is  truly  ridiculous. 
Instead  of  children,  one  says,  my  house  is  the  immortal 
memorial  of  my  glory.  Not  of  thy  glory,  O  man,  is  il  the 
memorial,  but  of  thy  covetousness.  Dost  thou  not  see  how 
many  now  as  they  pass  the  magnificent  houses  say  one  to 
another,  What  fi-auds,  what  robberies  such  an  one  committed, 
that  he  might  build  this  house,  and  now  he  is  become  dust 
and  ashes,  and  his  house  has  become  the  inheritance  of 
others !  It  is  not  of  thy  glory  then  that  thou  leavest  a 
memorial,  but  of  thy  covetousness.  Dost  thou  not  see  how 
many  now  as  they  pass  the  magnificent  houses  say  one  to 
another,  What  frauds,  what  robberies  such  an  one  committed, 
that  he  might  build  this  house  !  and  now  he  is  become  dust 
and  ashes,  and  his  house  has  become  the  inheritance  of 
others  !  It  is  not  of  thy  glory  then  that  thou  leavest  a  memo- 
rial, but  of  thy  covetousness.  And  thy  body  indeed  is 
concealed  in  the  earth,  but  thou  dost  not  permit  the  memorial 
^ivva-  of  thy  covetousness  to  be  concealed,  as  it  might  have  been' 
^ivij».  ]jy  length  of  time,  but  causest  it  to  be  turned  up  and  dis- 
inten-ed  through  thy  house.  For  as  long  as  it  stands,  bearing 
thy  name,  and  called  such  an  one's,  certainly  the  mouths  of 
all  too  must  needs  be  opened  against  thee.  Dost  thou  see 
that  it  is  better  to  have  nothing  than  to  sustain  such  an 
accusation } 

And  these  things  indeed  here.  But  what  shall  we  do 
There?  tell  me,  having  had  so  much  at  our  disposal  here, 
if  we  have  imparted  to  no  one  of  our  possessions,  or  at  least 
very  little ;  how  shall  we  put  off  our  dishonest  gains  ?  For 
he  that  wishes  to  put  off  his  dishonest  gains,  does  not  give  a 
little  out  of  a  great  deal,  but  many  times  more  than  he  has 


Restitution.     Hard  dealing  more  cruel  than  robbery.   449 

robbed,    and    he    ceases    also    from   robbing.      Hear   what  Hom. 
Zacchaeus  says,  And  for  as  many  things  as  I  have  taken 


wrong/idly,  I  restore  fourfold.  But  thou,  taking  violently  Luke 
ten  thousand  talents,  if  thou  give  a  few  drachmas,  and  that  ^^'  ^* 
too  grudgingly,  thinkest  thou  hast  restored  the  whole,  and 
art  affected  as  if  thou  hadst  given  more.  And  yet  thou 
oughtest  both  to  have  restored  these,  and  to  have  added 
other  out  of  thine  own  private  possessions.  For  as  the  thief 
is  not  excused  when  he  gives  back  only  what  he  has  stolen, 
but  often  he  has  added  even  his  life  ;  and  often  he  compounds ' '  S/aw- 
upon  restoring  many  times  as  much  :  so  also  should  the  '"''^°' 
covetous  man.  For  the  covetous  man  also  is  a  thief  and  a 
robber,  far  worse  than  the  other,  by  how  much  he  is  also  more 
tyrannical.  For  he  indeed  by  being  concealed,  and  by  making 
his  attack  in  the  night,  cuts  off  much  of  the  audacity  of  the 
attempt,  as  if  he  were  ashamed,  and  feared  to  sin.  But  the 
other  having  no  sense  of  shame,  with  open  face  in  the  middle 
of  the  market  place  steals  the  property  of  all,  being  at  once  a 
thief  and  a  tyrant.  He  does  not  break  through  walls,  nor 
extinguish  the  lamp,  nor  open  a  chest,  nor  tear  off  seals. 
But  what  ?  He  does  things  more  insolent  than  these,  in  the 
sight  of  those  who  are  injured  he  carries  things  out  by  the 
door,  he  with  confidence  opens  every  thing,  he  compels  them 
to  expose  all  their  possessions  themselves.  Such  is  the 
excess  of  his  violence.  This  man  is  more  wicked  than  those, 
inasmuch  as  he  is  more  shameless  and  tyrannical.  For  he 
that  has  suffered  by  fraud  is  indeed  grieved,  but  he  has  no 
small  consolation,  that  he  who  injured  him  was  afraid  of  him. 
But  he  who  together  with  the  injury  he  suffers  is  also  despised, 
will  not  be  able  to  endure  the  violence.  For  the  ridicule  is 
greater.  Tell  me,  if  one  committed  adultery  with  a  woman  in 
secret,  and  another  committed  it  in  the  sight  of  her  husband, 
who  would  grieve  him  the  most,  and  be  most  apt  to  wound 
him.  Would  not  the  latter  ?  For  he  indeed,  together  with 
the  wrong  he  has  done,  treated  him  also  with  contempt.  But 
the  former,  if  he  did  nothing  else,  shewed  at  least  that  he 
feared  him  whom  he  injured.  So  also  in  the  case  of  money. 
He  that  takes  it  secretly,  does  him  honour  in  this  respect,  that 
he  does  it  secretly  ;  but  he  who  robs  pubhcly  and  openly, 
together  with  the  loss  adds  also  shame. 

2  G 


450  Seeki/tf/  (/din  hy  o/Jicrs'  loss  unchrisiutn. 

1  Thes.      Let  us  tlierefore,  both  poor  and  rich,  cease  from  taking  the 

J^ — 1_  property  of  others.     For  my  present  discourse  is  not  only  to 

the  rich,  but  to  the  poor  also.     For  they  too  rob  those  who 

are  poorer  than  themselves.     And  artisans  who  are  l>etter  ofi', 

and  more  ])owerful,  outsell  the  poorer  and  more  distressed, 

'  "'^l^"  tradesmen  outsell'  tradesman,  and  so  all  who  arc  en^affed  in 

•raXeuffi,  . 

perhaps  the  market-placc.  So  that  I  wish  from  every  side  to  take 
'^^""I'''away  injustice.  For  the  injury  consists  not  in  the  measure 
of  the  things  plundered  and  stolen,  but  in  the  purpose  of  him 
that  steals.  And  that  these  are  more  thieves  and  defrauders, 
who  do  not  despise  little  gains,  I  know  and  remember  that  I 
have  before  told  you,  if  you  also  remember  it.  But  let  us 
not  be  over  exact.  Let  them  be  equally  bad  with  the  rich. 
Let  us  instruct  our  mind  not  to  covet  greater  things,  not  to 
aim  at  more  than  we  have.  But  in  the  heavens''  let  our 
desire  of  more  never  have  any  limit,  but  let  each  be  ever 
coveting  more.  But  upon  earth  let  every  one  be  for  what  is 
needful  and  sufficient,  and  seek  nothing  more,  that  so  we  may 
be  able  to  obtain  those  real  goods,  by  the  grace  and  loving- 
kindness,  &c.  &c. 

^  Ii.  '  in  heavenly  things,'  and  so  both  Lat, 


HOMILY      XI. 


1  Thess.  v.  19—2-2. 

Quench  not  ihe  Spirit.  Despise  not  prophesyings.  Prove 
all  things;  holdfast  that  which  is  good.  Abstain  from 
all  appearance  of  evil. 

A  THICK  mist  and  darkness  and  cloud  is  spread  over  all 
the  earth.     And,  shewing  this,  the  Apostle  says,  For  ye  were'E^hes. 
sometime  darkness.     And  again,   Ye,  brethren,  are  not  in  ^'  ^" 
darkness,  that    that    day  should   overtake  you  as  a   thief. 
Since  therefore  there  is,  so  to  speak,  a  moonless  night,  and 
we  walk  in  that  night,  God  hath  given  us   a  bright  lamp, 
having  kindled  in  our  souls  the  grace  of  the  Holy  Spirit. 
But  some  who  have  received  this  light  have  rendered  it  more 
bright  and  shining",  as,  for  instance,  Paul  and  Peter,  and  all 
those  Saints.     But  others  also  have  extinguished  it,  as  the 
five  virgins,  as  those  who  have  made  shipwreck  of  the  faitli, 
as  the  fornicator  of  Corinth,  iis  the  Galatians  who  were  per- 
verted. 

On  this  account  Paul  now  says,  Quench  not  the  Spirit, 
that  is,  the  gift  of  grace  ^  for  it  is  his  custom  so  to  call  the  i  rl  x^- 
gift  of  the  Spirit.  But  this  an  impure  life  extinguishes.  For^"''"" 
as  any  one,  who  has  sprinkled  water  or  dust  upon  the  light 
of  our''  lamp,  extinguishes  it,  and  if  he  does  not  this,  but 
only  takes  out  the  oil — so  it  is  also  with  the  gift  of  grace. 
For  if  you  have  cast  over  it  earlhly  things,  and  the  cares  of 
fluctuating  matters",  you  have  quenched  the  Spirit.  And  if 
you  have  done  none  of  these  things,  but  a  temptation  coming 

2  B.    and    L.    (faiS^oTi^ev,    but    the  tively  shining." 
common   reading,  witliout  comparison         ''  rourev,  '  this,'  often  used  for   tlm 

in   the  latter  adjective,  would  have  a  natural  as  opposed  to  the  spiritual, 
meaning,  '  not  only  brighter  but  posi-         <^  Alluding  to  '  water.' 

2  G  '2 


452  How  to  keep  t?ie  Lamp  of  the  Spirit  alight. 

1  Thes.  from  some  otlier  quarter  lias  vehemently  assailed  it,  as  some 
— — - — -'wind,  and  if  the  light  be  not  strong,  or  it  has  not  much  oil, 
or  you  have  not  closed  the  opening,  or  have  not  shut  the 
door,  all  is  undone.  But  what  is  the  opening  ?  As  in  the 
.  lamp,  so  is  it  also  in  us :  the  opening  is  the  eye  and  the  ear. 
Suffer  not  a  violent  blast  of  wickedness  to  fall  upon  these, 
since  it  would  extinguish  the  lamp,  but  close  them  up  with 
the  fear  of  God.  The  mouth  is  the  door.  Shut  it,  and 
fasten  it,  that  it  may  both  give  light,  aiid  repel  the  attack 
from  without.  For  instance,  has  any  one  insulted  and  reviled 
you  ?  Do  you  shut  the  mouth.  For  if  you  ojien  it,  you  add 
force  to  the  wind.  Do  you  not  see  in  houses,  when  two 
doors  stand  directly  opposite,  and  there  is  a  strong  wind, 
how,  if  you  shut  one,  and  there  is  no  opposite  draught,  the 
wind  has  no  power,  but  the  gi'eater  part  of  its  force  is  abated  .f* 
So  also  now,  there  are  two  doors,  thy  mouth,  and  his  who 
insults  and  affronts  thee ;  if  thou  shuttcst  thy  mouth,  and 
dost  not  allow  a  draught  on  the  other  side,  thou  hast  quenched 
the  whole  blast ;  but  if  thou  openest  it,  it  will  not  be  re- 
strained.    Let  us  not  therefore  quench  it  ^. 

And  the  flame  is  often  liable  to  be  extinguished  even  when 
nothing  assails  it.  When  the  oil  fails,  when  we  do  not  alms% 
,  "'■"  the  Spirit  is  quenched.  For  it  came  to  thee  as  an  alms  '  from 
ffitm  God.  Then  He  sees  this  fruit  not  existing  in  thee,  and  flies 
away.  For  he  abides  not  with  an  unmerciful  soul.  But  the 
Spirit  being  quenched,  ye  know  what  follows,  as  many  of  you 
as  have  walked  in  a  moonless  night.  And  if  it  is  difficult 
to  walk  by  night  in  a  road  fi-om  land  to  land,  how  is  it  safe 
in  the  road  that  leads  fi-om  earth  to  heaven }  Know  ye  not 
how  many  demons  there  are  in  the  intervening  space,  how 
many  wild  beasts,  how  many  spirits  of  wickedness.''  If  indeed 
we  have  that  light,  they  will  not  be  able  to  hurt  us ;  but  if 
we  extinguish  it,  they  soon  take  us  captive,  they  soon  rob  us 
of  every  thing.  Since  even  robbers  first  extinguish  the  lamp, 
and  then  plunder  us.  For  they  indeed  see  in  this  darkness, 
since  they  do  the  works  of  darkness :  but  we  are  unac- 
customed to  that  light'.     Let  us  not  then  extinguish  it.     All 

^  1  Paris,  '  the  gift.'  f  One  Ms.  '  that  space,'  i.  e.  between 

*  Of  this  play  upon   the  word,  see     earth  and  heaven, 
pp.  49,  60. 


Use  of  the  Gift  oj  discern'uKj  spirils.  453 

evil  doing  extinguishes   that  light,  whether  reviling,  or  in-  Hom, 

solence,  or  whatever  you  can  mention.     For  as  in  the  case '— 

of  fire,  every  thing  that  is  foreign  to  its  nature  is  destructive 
of  it,  but  that  kindles  it  which  is  congenial  to  it.  So  it  is 
also  in  the  case  of  the  ^  light.  Whatever  is  dry,  whatever  is 
warm,  whatever  is  fiery,  kindles  the  flame  of  the  Spirit.  Let 
us  not  therefore  overlay  it  with  any  thing  cold  or  damp. 
For  these  things  are  destructive  of  it. 

But  there  is  also  another  explanation.    There  were  among 
them  many  indeed  who  prophesied  truly,  but  some  prophe- 
sied falsely.     This  also  he  says  in  the  Epistle  to  the  Co- 
rinthians, that  on  this  account  He  gave  the  discerning  of\  Cor. 
spirits^'.     For  the  devil,  of  his  vile  craft*,  wished   by  this ,  '    v^ 
gift  to  subvert  the  whole  Church.     For  since  both  the  devil*», 
and  the  Spirit  prophesied    concerning  the  future,  the   one 
indeed  uttering  falsehood,  and  the  other  truth,  and  it  was 
not  possible  from  any  quarter  to  receive  a  proof  of  one  or 
the   other,  but  each   spoke  irresponsibly,  as  Jeremiah   and 
Ezekiel  had  done,  but  it  was  in  the  progress  of  time  they 
were  convicted,  'He  gave    also    the    discerning  of  spirits''. 
Since   therefore  even   then   among  the  Thessalonians  many 
prophesied,  glancing  at   whom    he    says,  Be   not    troubled, 2  Thess. 
neither    hy   tvord,  nor    hi/  letter  as  from   us,   as   that    the  '   * 
day  of  the  Lord  is  at  hand.     Having  said.  Quench  not  the 
Spirit;  he   has    opportunely  added  also  what   follows,  De- 
spise not  prophesi/ings.     What  therefore  he  wishes  here  to 
signify  is  this,  Do   not,  because   there    are    false   prophets 
among  you,  on  their  account  prohibit  also  these,  and  turn 
away  from  them.     Quench  them   not,  that  is,    Despise  not 
prophesyings. 

Seest  thou  that  this  is  what  he  means  by,  Prove  all  tilings'^ 
Because   he  had  said.   Despise  not  prophesyings,  lest  they 
should  think   that  he  opened   the^  pulpit  to  all,  he    says,^To 
Prove  all  things,  that  is,  such  as   are   really   prophecies '.  '^"'"^ 

g  One  Ms.  this.  has    '  and   spoke    irresponsibly,    when 

h   One    Paris    Ms.   reads,   '  I   think  the   spirit   of    discernment  came,    (for 

perhaps  that  on  this  account  the  power  God  gave  also  a  spirit  of  discernment,) 

of  discernment  was  given  by    God  to  they    were    detected.'      The   received 

those  of  that  time,  that  they  might  dis-  reading  makes  sense  only  with  Savile's 

tinguish  those  who  were  true  prophets,  punctuation, 

and  those  who  were  not.'  k  i.  e.  to  obviate  the  delay. 

'    L.  '  for  He  gave.'  The  Paris  Ms.  '    The    same    Ms.   perhaps    rightly 


454  Prayer  of  lite  Teacher  for  his  disciples. 

1  Thes.  Holdfast  thai  which  is  good.     Abstain  from  all  appearance^ 
il^  ofeiil.     Not  froiii  this  or  that,  but  from  all.     That  you  may 

/0^7«^'^ by  proof  (ILstinguish  both  true  things  and  false,  and  abstain 
from  the  latter,  and  hold  fast  the  former.  For  thus  both  the 
hatred  of  the  one  and  the  love  of  the  other  becomes  strong, 
when  we  do  all  things  not  carelessly,  nor  without  examination, 
but  witli  careful  investigation. 

Ver.  23.  And  the  very  God  of  peace  sanctify  you  icholly, 
and  I  pray  God  your  whole  spirit  and  sold  and  body  be 
preserved  blameless  unto  the  cominf/  of  our  Lord  Jesus 
Christ. 

Observe  the  affection  of  the  Teacher.  After  the  admoni- 
tion he  adds  a  prayer,  and  not  only  that,  but  even  introduces 
it  in  his  letter"'.  For  we  need  both  counsel  and  prayer. 
For  this  reason  we  also  first  giving  you  counsel,  then  offer 
prayers  for  you.  And  this  the  Initiated  know.  But  Paul 
indeed  did  this  with  good  reason,  having  great  confidence 
towards  God,  whereas  we  are  confounded  with  shame,  and 
have  no  freedom  of  speech,  but  because  we  are  appointed  to 
it  we  do  it,  being  unworthy  even  to  stand  in  His  presence, 
and  to  liold  the  place  of  the  lowest  disciples.     But  because 

2  See  p.  grace  works  even  by  the  unworthy  -,  not  for  our  own  sakes 
^^^'       but  for  theirs  who  are  about  to  be  benefited,  we  contribute 

our  parts. 

Sanctify  you  wholly,  he  says,  and  may  your  whole  spirit 
and  sold  and  body  be  preserved  blameless  unto  the  coming  cf 
our  Lord  Jesus  Christ.  What  does  he  there  call  the  s})irit  ? 
The  gift  of  grace.  For  if  we  depart  hence  having  our  lamps 
bright,  Ave  shall  enter  into  the  bridcchamber.  But  if  they 
arc  (|uenched,  it  will  not  be  so.  For  this  reason  he  says 
your  ithole  spirit.  For  if  that  remains  pure,  the  other  remains 
also.  And'  soul  and  body,  he  says.  For  neither  the  one 
nor  the  other  then  admits  any  thing  evil. 

Ver.  24.  Faithful  is  He  that  calleth  you,  Who  also  uill 
do  it. 

Observe  his  humility.  For,  because  he  had  prayed.  Think 
not,  he  says,  that  this  happens  from  my  prayers,  but  from  tlie 

places  this  after  Hold  fast  thai  ivhich  is  '"  The  same  omits  '  but  even,'  Sec. 
good.  To  prove,  however,  (Sox//ta?i/»,)  and  proceeds,  For  the  Teacher  needs, 
is  generally  used  in  a  favourable  sense.     &c. 


Prayers  of  ihe  people  for  their  Pastors.  455 

purpose,  with  which  He  called  you.  For  if  He  called  you  Hom 
to  salvation,  and  He  is  true,  He  will  certainly  save  you,  in  — — l 
that  He  wills  it ". 

Ver.  25.  Brethreii,  pray  also  for  ns. 

Strange  !  what  humility  is  here  !  But  he  indeed  said  this 
for  the  sake  of  humility,  but  we,  not  from  humility,  but  for 
the  sake  of  great  advantage,  and  hoping  to  gain  some  great 
benefit  from  you,  say.  Pray  also  for  us.  For  although  you 
do  not  receive  any  great  or  wonderful  benefit  from  us,  do  it 
nevertheless  for  the  sake  of  the  honour  and  the  title  itself. 
Some  one  has  had  children,  and  even  if  they  have  not  been 
benefited  by  him,  nevertheless,  because  he  has  been  their 
father,  he  perhaps  sets  this  before  them,  saying,  '  For  one 
day  I  have  not  been  called  father  by  you  °.'  On  this  account 
we  too  say.  Pray  also  for  us.  I  am  not  merely  saying''  this, 
but  really  desiring  your  prayers.  For  if  I  have  become 
responsible  for  this  presidency  over  you  all,  and  shall  have 
to  render  an  account,  much  more  ought  I  to  have  the 
benefit  of  your  prayers.  On  your  account  my  responsibilities 
are  greater,  therefore  also  the  benefit  from  you  should  be 
greater. 

Ver.  26.  Greet  all  the  brethren  with  an  holy  kiss. 

Oh  !  what  fervour !  Oh  !  what  a  mind  is  here  !  Because 
being  absent  he  could  not  greet  them  with  a  kissi,  he  greets 
them  through  others'',  as  when  we  say.  Kiss  him  for  me.  So 
also  do  ye  yourselves  retain  the  fire  of  love.  For  it  does  not 
admit  of  distances,  but  even  where  long  ways  intervene  it 
extends  itself,  and  is  every  where  present. 

Ver.  27.  /  charge  you  by  the  Lord  that  this  Epistle  be 
read  unto  all  the  holy  brethren. 

And  this  command  is  rather  from  love,  and  not  so  much 
in  the  way  of  teaching,  that  with  them  also,  he  means,  I 
may  be  conversing. 


*>  B. /SauXd^ivouj,  '  if  you  will.'  <\  L.  'such   a  kiss/   B.  'the  kiss.' 

"  Downes  would  read,  '  for  one  day,  The  Catena  has,  '  he  calls   that  holy 

however,    I    was    called    your    father.'  which  is  given  from  genuine  love,'  but 

There    is    most   likely  some    unknown  this  may  be  from  another  author. 

allusion  in  the  words.  ■•  Edd.  add,  '  so  also  do  we.'     But  it 

P  Xiym.  Sav.  \'tyu.     He  seems   to  is  out  of  place,  and  B.  L.  Catena,  and 

adopt  the  singular  from  earnestness  of  both  translators,  omit  it. 

feeling. 


456     Adjuration  in  the  Name  of  Cftrist  should  awe  us. 
1  Thes.      Ver.  28.   The  grace  of  our  Lord  Jesus  Christ  be  with  you. 

5,  28.       , 

— ■ Amen. 

And  he  docs  not  merely  command,  but  adjures  them, 
doing  this  also  from  a  fervent  mind,  that  even  though  they 
should  despise  him,  for  the  sake  of  the  adjuration  they  may 

JNloRAL.do  what  is  commanded.  For  then  men  had  a  great  dread 
of  that  appeal,  but  now  that  too  is  trampled  under  foot. 
And  often  when  a  slave  is  scourged,  and  adjures  by  God  and 
His  Christ,  and  says,  '  So  may  you  die  a  Christian,'  yet  no 
one  gives  heed,  no  one  regards  it.  But  if  he  adjures  him  by 
his  own  son,  immediately,  though  unwilling,  and  grinding  his 
teeth,  he  gives  up  his  anger.  Again,  another  being  dragged 
and  led  away  through  the  middle  of  the  market-place  %  in  the 
presence  both  of  Jews  and  Greeks,  adjures  him  that  leads 
him  away  with  the  most  fearful  adjurations,  and  no  one 
regards  it.  What  will  not  the  Greeks  say,  when  one  of  the 
faithful  adjures  a  faithful  man  and  a  Christian,  and  no  regard 
is  paid  to  it,  but  we  even  despise  him. 
(3)  Will  you  allow  me  to  tell  you  a  certain  story  which  I  my- 
self have  heard  ?  For  1  do  not  say  it  of  my  own  invention, 
but  having  heard  it  from  a  person  worthy  of  credit.  There 
was  a  rertain  maid-servant  united  to  a  wicked  man,  a  vile 
run-a-way  slave ;  she,  when  her  husband  having  committed 
many  faults  was  about  to  be  sold  by  her  mistress ;  (for  the 
offences  were  too  great  for  pardon,  and  the  woman  was  a 
widow,  and  was  not  able  to  punish  him  who  was  the  plague 
of  her  house,  and  therefore  resolved  to  sell  him  ;  then  con- 
sidering that  it  was  an  unholy  thing  to  separate  the  husband 
from  the  wife,  the  mistress,  although  the  girl  was  useful, 
to  avoid  separating  her  from  him,  made  up  her  mind  to  sell 
the  woman  also  with  him  ;)  then  the  woman,  seeing  herself 
in  these  straits,  came  to  a  venerable  person  who  was  intimate 
with  her  mistress,  and  who  also  told  it  to  me,  and  clasping 
her  knees,  and  with  many  lamentations,  besought  her  to 
intreat  her  mistress  in  her  behalf;  and  having  wasted  many 
words,  at  last  she  added  this  also,  as  thereby  especially  to 
l>ersuade  her,  laying  on  her  a  most  awful  adjuration,  and  the 
adjuration  was  this,  '  So  mayest  thou  see  Christ  at  the  Day 

*  i.  e.  for  debt,  to  which  he  probablv  refers  also  in  speaking  against  covetous- 
ness,  p.  449. 


Regard  to  it  rewarded  with  a  vision.  457 

of  Judgment,  as  thou  neglectest  not  my  petition.'    And  having  Hom. 
so  said,  she  departed.     And   she  who  had  been  intreated, 


upon  the  intrusion  of  some  worldly  care,  such  as  happens  in 
families,  forgot  the  matter.  Then  suddenly  late  in  the  after- 
noon, the  most  awful  adjuration  came  into  her  mind,  and 
she  felt  great  compunction,  and  she  went  and  with  great 
earnestness  asked,  and  obtained  her  request.  And  that  very 
night  she  suddenly  saw  the  heavens  opened,  and  beheld 
Christ  Himself.  But  she  beheld  Him,  as  far  as  it  is  possible 
for  a  woman  to  behold  Him.  For  because  she  at  all 
regarded  the  adjuration,  because  she  was  afraid,  she  was 
thought  worthy  of  this  vision. 

And  these  things  I  have  said,  that  we  may  not  despise 
adjurations,  especially  when  any  intreat  us  for  things  that 
are  good,  as  for  alms,  and  for  works  of  mercy.  But  now 
poor  men,  who  have  lost  their  feet,  sit  and  see  thee'  hastening'  va^a- 
by,  and  when  they  cannot  follow  thee  with  their  feet,  they  J^^*"" 
expect  to  detain  thee,  as  with  a  kind  of  hook,  by  the  fear  of  (fem.) 
an  adjuration,  and  stretching  out  their  hands,  they  adjure 
thee  to  give  them  only  one  or  two  halfpence.  But  thou 
hastenest  by,  though  adjured  by  thy  Lord.  But  if  he 
adjure  thee  by  the  eyes  either  of  thy  husband,  who  is  gone 
abroad,  or  of  thy  son,  or  thy  daughter,  immediately  thou 
yieldest,  thy  mind  is  transported,  thou  art  warmed.  But  if 
he  adjure  thee  by  thy  Lord,  thou  passest  by.  And  I  have 
known  many  women  who,  hearing  indeed  the  name  of  Christ, 
have  passed  by,  but  being  commended  for  their  beauty  by 
those  who  came  to  them,  have  been  melted  and  softened,  and 
have  stretched  out  their  hand. 

Yea  thus  they  have  reduced  wretched  beggars  to  this,  even 
to  deal  in  making  sport!  For  when  they  do  not  touch  their 
souls  by  uttering  vehement  and  bitter  words,  they  have  re- 
course to  this  way  by  which  they  delight  them  exceedingly. 
And  our  great  wickedness  compels  him  that  is  in  calamity 
or  is  straitened  by  hunger,  when  begging,  to  utter  encomiums 
upon  our  beauty.  And  I  wish  this  were  all.  But  there  is 
even  another  form  worse  than  this.  It  compels  the  poor  to 
be  jugglers,  and  buffoons,  and  filthy  jesters.  For  when  he 
fastens  on  his  fingers  cups  and  bowls  and  cans,  and  having 
put  them  on,  plays  on  them  as  cymbals,  and  having  a  pipe, 


PIKX 


458   T/ie  poor  drireii  to  ill  a.vpcdicnls.     Beggars  Ihankful. 

Thes.  whistles  on  it  tliosc  base  and  amorous  melodies,  and  sings 

6,^«^  them  at  the  toj)  of  his  voice  ;  and  then  many  stand  round, 

« «-fu'^a/.  and  some  give  him  a  piece  ^  of  bread,  some  a  halfpenny,  and 

others  something  else,  and  they  detain  him  long,  and  both 

men  and  women  are  delighted ;  what  is  more  grievous  than 

this  ?     Are  not  these  things   deserving  of  much   groaning  ? 

They  are  indeed  trilling,  and  are  considered  trifling,  but  they 

engender  great  sins  in  our  characters.    For  when  any  obscene 

and  sweet  melody  is  uttered,  it  softens  the  mind,  and  corrupts 

that  soul  itself  too.    And  the  poor  man  indeed  who  calls  upon 

God,  and  invokes  infinite  blessings  upon  us,  is  not  vouchsafed 

a  word  from  us  ;  but  he  who  instead  of  these  things  introduces 

»"i"3-t-   sportive  sallies '\  is  admired. 

And  what  has  now  come  into  my  mind  to  say  to  you,  that 
I  will  utter.  And  what  is  this  ?  When  you  are  involved  in 
poverty  and  sickness,  if  from  no  other  quarter,  at  least  from 
those  who  beg,  who  wander  through  the  narrow  streets,  learn 
to  give  thanks  to  the  Lord.  For  they,  spending  their  whole 
life  in  begging,  do  not  blaspheme,  are  not  angry,  nor  im- 
patient, but  make  the  whole  narrative  of  their  beggary  in 
thanksgiving,  magnifying  God,  and  calling  Him  merciful. 
He  indeed  that  is  perishing  with  hunger,  calls  Him  merciful, 
but  you  who  are  living  in  plenty,  if  you  cannot  get  the 
possessions  of  all,  call  Him  cruel.  How  much  better  is  he  ! 
how  will  he  then  condemn  us !  God  has  sent  through  the 
world,  in  the  poor,  common  teachers  in  our  calamities,  and 
consolation  under  them.  Hast  thou  suffered  any  thing- 
contrary  to  thy  wishes  ?  yet  nothing  like  what  that  poor 
man  suffers.  Thou  hast  lost  an  eye,  but  he  both  his.  Thou 
hast  long  laboured  under  disease,  but  he  has  one  that  is 
incurable.  Thou  hast  lost  thy  children,  but  he  even  the 
health  of  his  own  body.  Thou  hast  suffered  a  great  loss, 
but  thou  art  not  yet  reduced  to  depend  on  others.  Therefore 
give  thanks  to  God.  Thou  seest  them  in  the  furnace  of  poverty, 
and  begging  indeed  from  all,  but  receiving  from  few.  When 
thou  art  weary  of  ])raying,  and  dost  not  receive,  consider  how 
often  thou  hast  heard  the  poor  man  calling  upon  thee,  and 
hast  not  listened  to  him,  and  he  has  not  been  angry  nor 
insulted  thee.  And  thou  indeed  actest  tluis  from  cruelty; 
but  God  from  mercy  even   declines   to   hear.     If  therefore 


The  poor  at  Church  doors  a  lesson  lo  us.  459 

thou,  thyself  from  cruelty  not  hearing  thy  fellow-servant,  Hom. 
expectest  not  to  be  found  fault  with,  dost  thou  find  fault  with     ^^' . 
the    Lord,   who  out  of  inercy  does  not  hear  His  servant? 
Seest   thou   how    great   the    inequality,  how    great   the   in- 
justice ? 

Let  us  consider  these  things  constantly,  those  who  are 
below  us,  those  who  are  under  greater  calamities,  and  so  we 
shall  be  able  to  be  thankful  to  God.  Life  abounds  with  many 
such  instances.  And  he  who  is  sober,  and  willing  to  attend, 
gains  no  small  instruction  from  the  houses  of  prayer.  For 
on  this  account  the  poor  sit  before  the  vestibule  both  in  the 
churches  and  in  the  chapels  of  the  Martyrs',  that  we  may 
receive  great  benefit  from  the  spectacle  of  these  things.  For 
consider,  that  when  we  enter  into  earthly  palaces,  we  can  see 
nothing  of  this  kind  ;  but  men  that  are  dignified  and  famous, 
and  wealthy  and  intelligent,  are  every  where  hastening  to  and 
fro.  But  into  the  real  palaces,  I  mean  the  Church,  and  the 
oratories'  of  the  Martyrs,  enter  the  demoniacs,  the  maimed,'  !ukt>i- 
the  poor,  the  aged,  the  blind,  and  those  whose  limbs  are  ^i^"'],,^ 
distorted.  And  wherefore  ?  That  thou  mayest  be  instructed 
by  the  spectacle  of  these  things ;  in  the  first  place  that  if  thou 
hast  entered  drawing  after  thee  any  pride  from  without,  having 
looked  upon  these,  and  laid  aside  thy  arrogance,  and  become 
contrite  in  heart,  so  thou  mayest  go  in,  and  hear  the  things 
that  are  said ;  for  it  is  not  possible  that  he  who  prays  with 
an  arrogant  mind  should  be  heard.  That  when  thou  seest  an 
aged  man,  thou  mayest  not  be  elated  at  thy  youth,  for  these 
old  men  were  once  young.  That  when  thou  boastcst  highly 
of  thy  warfare,  or  thy  kingly  power,  thou  mayest  consider 
that  from  these  are  sprung  even  those  who  are  become 
illustrious  in  kings'  courts.  That,  when  thou  presumest 
upon  thy  bodily  health,  taking  heed  to  these,  thou  mayest 
abate  thy  lofty  spirit.  For  the  healthy  man  who  con- 
tinually enters  here,  will  not  be  highminded  on  account  of 
his  bodily  health.  And  the  sick  man  will  receive  no  little 
consolation. 

But  they  do  not  sit  here  only  on  this  account,  but  that 

'  /ict^ruo'ieii.    Of  these  see  Bingham,     several    in    Constautinople.      See    also 
viii.  8.  who  quotes  Eusebius  Vit.  Const,     on  Stat.  Hom.  i.  Tr.  pp.  17,  and  22. 
iii.  48.  saying  that  Constantine  built 


460        Earthly  dinliucliuns  iwthiny  in  God's  House. 

iThes.  they  may  also  make  thee  compassionate,  that  thou  may  est  be 
^'^^-  inclined  to  pity,  that  thou  mayest  admire  the  lovingkindness 
of  God  ;  for  if  God  is  not  ashamed  of  them,  but  has  set  them 
in  His  vestibules,  much  less  be  thou  ashamed ;  that  thou 
mayest  not  be  highminded  on  account  of  palaces  upon 
earth,  lie  not  then  ashamed,  when  called  upon  by  a  poor 
man,  and  if  he  should  catch  thy  knees,  shake  him  not  off. 
For  these  are  certain  admirable  dogs  of  the  Royal  Courts. 
For  I  do  not  call  them  dogs  as  dishonouring  them — God 
forbid — but  even  highly  commending  them.  They  guard 
the  King's  court.  Therefore  feed  them.  For  the  honour 
»  al.  ascends'  to  the  King.  There  also  is  pride, — T  speak  of  the 
^passes  pg^iy^pgg  Qjj  earth — here  all  is  humility.  You  learn  especially 
from  the  very  vestibules  that  human  things  are  nothing. 
From  the  very  persons  who  sit  before  them,  you  are  taught 
that  God  delights  not  in  riches.  For  their  silting  and 
assembling  there  is  all  but  an  admonition,  sending  forth  a 
clear  voice  regarding  the  nature  of  all  men,  and  saying  that 
human  things  are  nothing,  that  they  are  shadow  and  smoke. 
If  riches  were  a  good,  God  would  not  have  seated  the  poor 
before  His  own  vestibule.  And  if  He  admits  the  rich  also, 
wonder  not,  for  He  admits  them  not  on  this  account,  that 
they  may  continue  rich,  but  that  they  may  be  delivered  from 

Mat.  6,  their  encumbrance.     For  hear  what  Christ  sa3's  to  them,  Ye 
24 

cannot  serve  God  and  Blammon ;  and  again,  A  rich  man 
Ma,t.i9,  shall  hardly  enter  into  the  kingdom  of  heaven;  and  again,  It 
is  easier  for  a  camel  to  go  through  the  eye  of  a  needle^  than 
for  a  rich  man  to  enter  into  the  kingdom  of  God.  On  this 
account  He  receives  the  rich,  that  they  may  hear  these 
words,  that  they  may  desire  eternal  riches,  that  they  may 
covet  things  in  heaven.  And  why  dost  thou  wonder  that  He 
does  not  disdain  to  seat  such  at  His  vestibules }  for  He  does 
not  disdain  to  call  them  to  His  spiritual  Table,  and  make 
them  partakers  of  that  Feast.  But  the  maimed,  and  the  lame, 
and  the  old,  and  he  that  is  clothed  in  rags,  and  is  in  filth, 
and  rheum,  comes  to  partake  of  that  Table  with  the  young 
and  the  beautiful,  and  with  him  even  who  is  clothed  in 
purple,  and  whose  head  is  encircled  with  a  diadem — and  is 
thought  \vorthy  of  the  spiritual  Feast,  and  both  enjoy  the 
same  benefits,  and  there  is  no  difference. 


The  poor  the  best  guests  to  entertain.  461 

Does  then  Christ  not  disdain  to  call  them  to  His  Table   Hom. 
with  the  king,  for  both  are  called  together,  and  thou  perhaps  -      - 
disdainest  even  to  be  seen  giving  to  the  poor,  or  even  con-     ^"^^ 
versing  with  them  ?    Fie  upon  thy  haughtiness  and  pride  ! 
See  that  we  suffer  not  the  same  with  the  rich  man  formerly. 
He  disdained  even  to  look  upon  Lazarus,  and  did  not  allow 
him  to  share  his  roof,  or  a  covering,  but  he  was  without,  cast 
away  at  his  gate,  nor  was  he  even  vouchsafed  a  word  from 
him.     But  see  how,  when  fallen  into  straits,  and  in  want  of 
his  help,  he  failed  to  obtain  it.     For  if  we  ai'e  ashamed  of 
those   of  whom   Christ  is  not  ashamed,  we  are  ashamed  of 
Christ,  being  ashamed   of  His  friends.     Let  thy    table  be 
filled  with  the  maimed  and  the  lame.     Through  them  Christ 
comes,   not   through    the    rich.     Perhaps  thou   laughest   at 
hearing  this;  therefore,  that  thou  mayest  not  think  it  is  my 
word,  hear  Christ  Himself  speaking,   that  thou  mayest  not 
laugh,  but  shudder :    When  thou  makest  a  dinner  or  a  supper,  Mat.i4, 
He  says,  call  not  thy  friends  nor  thy  brethren,  neither  thy^^'~^'^' 
kinsmen,  nor  thy  rich  neighbours,  lest  they  also   bid  thee 
again,  and  a  recompence  be  made  thee.     But  when   thou 
makest  a  feast,  call  the  poor,  the  maimed,  the  blind,  and  thou 
shall  be   blessed.     For  they  cannot  recompense   thee:  for 
thou  shall  be  recompensed  at  the  Resurrection  of  the  Just. 
And  greater  is  thy  glory  even  here,  if  thou  lovest  that.     For 
from  those  guests  arise  envy,  and  malice,  and  slanders,  and 
revilings,  and  much  fear  lest  any  thing  unbecoming  should 
occur.     And  thou  standest  like  a  servant  before  his  master,  if 
those  who  are  invited  are  thy  superiors,  fearing  their  criti- 
cism and  their  lips.     But  in  the  case  of  these  there  is  nothing 
of  this  sort,  but  whatever  you  bring  them,  they  receive  all 
with  pleasure ;    and  thence  comes  great   applause,  brighter 
glory,  and  higher  admiration.     All  they  that  hear  do  not  so 
much   applaud  the  former,  as  the  latter.     But  if  thou  dis- 
believest,  thou  who  art  rich,  make  the  trial,  thou  who  in- 
vitest  generals  and  governors.     Invite  also  the  poor,  and  fill 
thy  table  from  them,  and  see  if  thou  art  not  applauded  by 
all,  if  ihou  art  not  loved  by  all,  if  all  do  not  hold  thee  as  a 
father.     For  of  those  feasts  there  is  no  advantage,  but  for 
these  heaven  is  in  store,  and  the  good  things  of  heaven — of 
which  God   grant  we  may  all  be   partakers,  by  the  grace 


K)2  Doxology. 

iTHrs.and  lovingl<in(lncss  of  our  liOvd  Jesus  Clnist,  with  Whom 
hBi-io   Ihc    Father,   together    with  tlic    Holy    Spirit,   be    glory, 

power,  and  honour,  Jiow  and  ever,  and  world  without  end. 

Amen. 


HOMILIES 

OF 

S.   JOHN    CHRYSOSTOM, 

ARCHBISHOP  OF   CONSTANTINOPLE, 
ON 

THE  SECOND  EPISTLE  OF  S.  PAUL  THE  APOSTLE 

TO  THE 

THESSALONIANS. 


H  O  M  I  L  y    I. 

ARGUMENT. 
Having  said  in  his  former  Epistle  that  ue  jpray  night  and  From 
day  to  see  you,  and  that  we  could  not  forbear,  but  were  left\  f^oTo 
in  Athens  alone,  and  that   /  sent  Timotheus,  by  all  these 
expressions  he  shews   the   desire   which  he    had   to    come 
amongst  them.     When   therefore  he  had  perhaps  not  had 
time^  to  go,  nor  to  perfect  what  was  lacking  in  their  faith,  on '  «y» 
this  account  he  adds  a  second  Epistle,  filling  up  by  his       "^" 
writings  what  was  wanting  of  his  presence.     For  that  he  did 
not  depart,  we  may  conjecture  from  hence :  for  he  says  in 
this  Epistle,    We  beseech  you  by  the  coming  of  our  Lord  2  Thes. 
Jesus  Christ.     For  in  his  first  Epistle  he  said.  Of  the  times  ^  rj.'^^^^^ 
and  seasons  ye  have  no  need  that  I  write  unto  you.     So  that^'  ^* 
if  he  had  gone,  there  would  have  been  no  need  of  his  writing. 
But  since  the  question  was  deferred",  on  this  account  he 
adds  this  Epistle,  as  also  in  his  Epistle  to  Timothy  he  says, 
They  subvert  the  faith  of  some,  saying  that  the  Resurrection  Froxa 
is  already  past.     And  this  they  did,  that  the  faithful  hence- 2  igf"' 
forth  ho]>ing  for  nothing  great  or  splendid,  might  faint  under 
their  sufferings. 

■'  Edd.  u!r£jiT(V»,  l)iit  1  Paris,  B.  L.  Bodl.  and  Cat.  ujei^irif/ij  as  Sav.  mar. 


464    False  persuasiona  the  occasion  of  the  present  Epistle. 

2Thes.      For  since  that  hope  supported  them,  and  did  not  allow 

,^-Tp  them  to  yield  to  the  present  circumstances',  the  devil  vvish- 

'  evils.'  ing  to  cut  it  ofT,  as  bi'in^  a  kind  of  anchor,  when  he  was  not 

able  to  persuade  ihcm  that  the  things  to  come  were  false, 

went  to  work  another  way,  and  having   suborned''  certain 

pestilential  men,  endeavoured  to  deceive  those  who  believed 

into  a  persuasion  that  those  great  and  splendid  things  had 

received  their  fulfilment.     Accordingly  these  men  then  said 

that  the  Resurrection  was  already  past.     But  now  they  said 

that  the  Judgment  and  the  coming  of  Christ  were  at  hand, 

that  they  might  involve  even   Christ  in    a   falsehood,   and 

having  persuaded  them  that  there  is  hereafter  no  retribution, 

nor  judgment-seat,  nor  punishment  and  vengeance  for  evil 

doers  %  they  might  both  render  these  more  bold,  and  those 

more    dispirited.     And,    what    was    worse    than    all,    some 

attempted  merely  to  report  words  as  if  they  were   said  by 

Paul,  but  others  even  to  forge  Epistles  as  written  by  him. 

2  Thes.  On  this  account,  cutting  off  all  access  for  them,  he  says,  Be 

^'  ^'      not  soon  shaken  in  mind  or  troubled,  neither  by  spirit,  nor 

by  word,  nor  by  letter  as  from  us.     Neither  by  spirit,  he 

says,  glancing  at  the  false  prophets.     Whence  then  shall  we 

know  them,  he  says  ?     By  the  addition.     For  he  has  added, 

2  Thes  "^^  salutation  of  Paul  with  mine  own  hand,  which  is  the 

3,17.18.  token  in  every  Epistle:  so  I  write.     The  grace  of  our  Lord 

Jesus  Christ  be  ivith  you  all.     He  does  not  here  mean,  that 

this  is  the  token, — for  it  is  probable  that  others  also  imitated 

this, — but  that  I  write  the  salutation  with  mine  own  hand, 

as  is  the  custom  also  now  among  us.     For  by  the  subscrip- 

^y^iift.  tion    the    writings-    of    those    who    send   letters   are    made 

'*"''*      known.       But    he    comforts    them,    as    being    excessively 

pinched''  by  their  troubles;  both  praising  them  fi^-om  their 

present  state,  and   encouraging    them   from    a   prospect   of 

the  futurity,  from  the  punishment,  and  from  the  recompense  of 

good  things  prepared  for  them,  he  more  clearly  enlarges  upon 

the  topic,  not  indeed  revealing  the  time  itself,  but  shewing 

the  sign  of  the  time,  namely.  Antichrist.     For  a  weak   soul 


^  xatilf,  as  Savile  and  Downes  had  uuravf,  (which  is  most  correct,)  '  those 

conjectured   for   xurccftif,    and    so   B.  who  had  done  them  evil.' 

Cat.  and  Bodl.  d  <rtTa^i^tvju.ivcv(,  see  on  Stat.  Hom. 

«  Cat.  Bodl.  and  B.  add  avrtTi,  L.  vi.  (6.)  Tr.  p.  131.  note  g. 


Si(/ns  of  Cfi7'isfs  ccmuif/.      Antichrist.      E/ias.  405 

is  then  most  fully  assured,  not  when  it  merely  hears,  but  Hom. 

'I 
when  it  learns  something  more  particular. 


And  Christ  too  bestowed  great  care  upon  this  point,  when 
being   seated    on    the   Mount,   He   with    great    particularity 
discoursed  to  His  disciples  upon  the  Consummation.     And 
wherefore  ?    that  there  might   be    no    room  for   those  who 
inti'oduce  Antichrists  and  false  Christs,     And  He   Himself 
also  gives  many  signs,  one  indeed,  and  that  the  most  important, 
saying,  when  the  Gospel  shall  be  jireached  to  all  nations.  From 
and  another,  that  they  should  not  be  deceived  with  respect  24^*' 
to  His  coming.     As  the  lightning,  He  says,  shall  He  come.  v.  27. 
Not  concealed  in  any  corner,  but  shining  every  where.     It 
requires  no  one  to  point  it  out,  so  splendid  is  it,  even  as  the 
lightning  needs  no  one  to  point  it  out.     And  He  has  spoken 
in  a  certain  place  also  concerning  Antichrist,  when  He  said, 
/  am  come  in  My  Father'' s  name,  and  ye  receive  Me  not:   j/"  John  5, 
another  shall  come  in  His  own  name,  Him  ye  ivill  receive.   ' ' 
And  He  said  that  those  unspeakable  calamities    one   after 
another  were  a  sign  of  it,  and  that  Elias  must  come. 

The  Thessalonians  indeed  were  then  perplexed  about  these 
things,  but  their  perplexity  has  been  profitable  to  us.  For 
not  to  them  only,  but  to  us  also  are  these  things  useful^  that 
we  may  be  delivered  from  childish  fables  and  from  old  women's 
fooleries.  And  have  you  not  often  heard,  when  you  were 
children,  persons  talking  much  even  about  the  name  of 
Antichrist,  and  about  his  bending  the  knee  ?  For  the  devil 
scatters  these  things  in  our  minds,  whilst  yet  tender,  that  the 
doctrine  may  grow  up  with  us,  and  that  he  may  be  able  to 
deceive  us.  Paul  therefore,  in  speaking  of  Antichrist,  would 
not  have  passed  over  these  things  if  they  had  been  profitable. 
Let  us  not  therefore  inquire  into  these  things.  For  he  will 
not  come  so  bending  his  knees,  but  exalting  himself  above'^^^*"^- 
all  that  is  God,  or  that  is  worshipped,  so  that  he  as  God 
sittcth  in  the  temple  of  God,  shewing  himself  that  he  is  God. 
For  as  the  devil  fell  by  pride,  so  he  who  is  wrought  upon  by 
him  is  anointed  unto  pride. 

Wherefore,  I  beseech  you,  let  us  all  be  earnest  to  be  far     ("^) 
removed  from  this  affection,  that  we  may  not  fall  into  his 
condemnation,  that  we  may  not  subject  ourselves  to  the  same 
punishment,  that  we  may  not  partake  of  the  vengeance  that 

2  H 


J  60  Pride  the  root  and  ground  of  sin. 

2 Thes.  awaits  liim.  Not  a  novice^  he  says,  lest  being  lifted  up  with 
-^:^  pride  he  fall  into  the  condemnation  of  the  devil.  Ho  who  is 
G.  '  Hfted  up  with  ]iviclc,  therefore,  suffers  the  saine  puuishment 
Ecclus.  villi  tlie  devil.  For  the  hoginning  of  pride.,  he  says,  is  not 
\i,  '  to  knmv  the  Lord.  Pride  is  the  beginning  of  sin,  the  first 
impulse  and  movement  toward  evil.  Perhaps  indeed  it  is 
'orprin-ijoth  the  root  and  the  foundation.     For  the  heqinning^  means 

ciple  1  •I  1  '  T        o         * 

ijj^ii  either  the  first  impulse  towards  evil,  or  the  grounding-.  As 
*"'''''■'"'*  if  one  should  say,  the  beginning  of  chastity  is  to  abstain  from 
the  sight  of  an  im]iroper  object,  that  is  the  first  impulse. 
But  if  wc  should  say,  the  beginning  of  chastity  is  fasting,  that 
'fl-i/Vr»,-  is  the  foundation  and  establishment^.  So  also  pride  is  the 
'"*■  beginning  of  sin.  For  all  sin  begins  from  it,  and  is  maintained 
by  it.  For  that,  whatever  good  things  we  do,  this  vice  suffers 
them  not  to  remain  and  not  fall  away,  but  is  as  a  certain  root 
not  letting  them  abide  unshaken",  is  manifest  from  hence :  see 
what  things  the  Pharisee  did,  but  they  profited  him  nothing. 
For  he  did  not  extirpate  the  root,  but  it  corrupted  all  his 
performances.  From  piide  springs  contemj^t  of  the  poor, 
desire  of  riches,  the  love  of  power  and  of  glory.  Such  an 
one  is  prompt  to  revenge  an  insult.  For  he  who  is  proud 
cannot  bear  to  be  insulted  es^en  by  his  superiors,  much  less 
by  his  inferiors.  But  he  who  cannot  bear  to  be  insulted 
cannot  bear  either  to  suffer  any  ill.  See  how  pride  is  the 
beginning  of  sin. 

But  how  is  it  the  beginning  of  pride,  not  to  know  the 

Lord?    Justly.     For  he  who  knows  God  as  he  ought  to  know 

Ilim,  he  who  knows  that  the  Son  of  God  humbled  Himself 

so  much,  is  not  lifted  up.     But   he  who  knows  not  these 

things,  is  lifted  up.     For  pride  anoints  him  unto  arrogance. 

For  tell  me,  whence  is  it  that  they  who  make  war  upon  the 

Church  say  that  they  know  God  ?    Is  it  not  from  arrogance  "^ 

See  into  what  a  precipice  it  plunges  them,  not  to  know  the 

Ps. 51,  Lord!    For  if  God  loveth  a  contrite  spirit.  He  on  the  other 

Prof  ^3  ^i^^fl^  Resisteth  the  proud.,  and  giveth  grace  to  the  humble. 

34.        There  is  therefore  no  evil  like  pride.     It  renders  a  man  a 

demon,   insolent,   blasphemous,    perjured,   and   makes   him 

desirous   of  deaths  and  murders.     The  jiroud  man  always 

<=  (iri  '&Kt.aa\tv6n*ai.    L.  omits /«^,  Musculus  takes  it  »o,  inserting  '  sin,'  '  not 
sufTi-rinff  sin  to  be  shaken.' 


Passions  unlimited  till  cured  by  fear  of  God.  467 

lives  in  troubles,  is  always  angry,  alvfays  unhappy.     There  is  ^"'^^• 

nothing  which  can  satiatu  his  passion.     If  he  should  see  the ~ 

king  stooping  down  to  him,  and  prostrating  himself,  he  is  not 
satisfied,  but  is  the  more  inflamed.     For  as  the  lovers  of 
money,  the  more  they  receive,  want  so  much  the  more,  so 
also  the  proud,  the  more  honour  they  enjoy,  the  more  they 
desire.     For  their  passion  is  increased ;    for  a  passion  it  is, 
and  a  passion  knows  not  limit,  but  then  stops  when  it  has 
slain  its   possessor.     Do  you  not    see    that    drunkards   are 
always  thirsty  ?    for  it  is  a  passion,  not  the  desire  of  nature, 
but  some  perverted  disease.     Do  you  not  see  how  those  who 
are  affected  with  bulimy,  as  it  is  called,  are  always  hungry .?  ^«"^'/"'V' 
For  it  is  a  passion,  as  the  children  of  the  physicians  say,  2  Tim. 
already  exceeding  the  bounds  of  nature.     So  the  busy-bodies,  ^°™• 
and  the  over-curious,  whatever  they  have  learnt,  do  not  stop.  23i. 
For  it  is  a  passion,   and    has   no   limit.     Again,  they  who  Kf clus. 
delight  in  fornication,  they  too  cannot  desist.     To  the  for-     ' 
nicator,  it  is  said,  all  bread  is  sweet.     He  will  not  cease,  till 
he  is  devoured.     For  it  is  a  passion. 

But  these  indeed  are  passions,  not  however  incurable,  but 
they  admit  of  cure,  and  much  more  than  bodily  affections. 
For  if  we  will,  we  can  extinguish  them.  Hovv^  then  can  a 
man  extinguish  pride?  By  knowing  God.  For  if  it  arises 
from  not  knowing  God,  if  we  know  Him,  all  pride  is 
banished.  Think  of  Hell.  Think  of  those  who  are  much 
better  than  yourself.  Think  for  how  many  things  you  deserve 
punishment  from  God.  If  you  think  of  these,  you  will  soon 
bring  down  your  proud  mind,  you  will  soon  bend  it.  But 
can  you  not  do  these  things?  are  you  too  weak?  Consider 
things  present,  human  nature  itself,  the  nothingness  of  man  ! 
When  thou  seesta  dead  body  carried  through  the  market-place, 
orphan  children  following  it,  a  widow  beating  her  breast, 
servants  bewailing,  friends  looking  dejected,  reflect  upon 
the  nothingness  of  things  present,  and  that  they  differ  not 
from  a  shadow,  or  a  dream. 

Does  not  this  please  you?  Think  of  those  who  ai'c  very 
rich,  who  perish  any  how  in  war  ;  look  round  on  the  houses, 
that  belonged  to  the  great  and  illustrious,  and  are  now 
levelled  to  the  ground.  Consider  how  mighty  they  were, 
and  now  not  even  a  memorial  of  them  is  left.     For,  if  you 

2  II  2 


4G8  Weakness  and  litflmess  of  human  nature. 

2THES.  will,  every  day  you  may  fincl  examples  of  these  things — the 
.  ^^°-  successions  of  rulers,— the  confiscations  of  rich  men's  goods. 
Many  tyrants  have  sat  upon  the  ground — and  he  who  was 
never  thought  on,  has  worn  a  diadem.  Do  not  these  things 
happen  every  day .''  Do  not  our  affairs  resemble  a  kind  of 
wheel?  Read,  if  you  will,  both  our  own  (books),  and  those 
without^:  for  they  also  abound  in  such  examples.  If  from 
pride  you  despise  ours  ;  if  you  admire  the  works  of  philoso- 
phers, go  even  to  them.  They  will  instruct  thee,  relating 
ancient  calamities,  as  will  poets,  and  orators,  and  sophists, 
and  all  historians.  From  every  side,  if  you  will,  you  may 
find  examples. 

But  if  you  will  none  of  these  things,  reflect  upon  our  very 
nature,  of  what  it  consists,  and  wherein  it  ends.     Consider, 
when  you  sleep,  of  what  worth  are  you  ?    Is  not  even  a  little 
beast  able  to  destroy  thee  ?     For  often  a  little  animal  falling 
from  the  roof  has  deprived  many  persons  of  sight,  or  has  been 
the  cause  of  some  other  danger.     But  what  ?  art  thou  not 
less   than    all    beasts  ?     But    what    sayest  thou }  [that  thou 
excellest  in  reason  ?    But  behold,  thou  hast  not  reason  :  for 
pride  is  a  sign  of  the  want  of  reason.     And  for  what,  tell  me, 
art  thou  high-minded  after  all'-'.''     Is  it  npon  the  good  con- 
stitution of  thy  body  .^    But  the  prize  of  victory  here  is  with 
the  irrational  creatures;  and  this  is  possessed  by  I'obbers  and 
murderers,  and  violators  of  the  tombs.     But  art  thou  proud 
of  thine  understanding.     It  is  no  proof  of  understanding  to 
be  proud.    By  this  then  first  thou  deprivest  thyself  of  becom- 
ing intelligent.     Let  us  bring  down  our  high  thoughts.     Let 
us  be  moderate,  and  lowly,  and  meek.     For  such  even  Christ 
Mat.  5,  has  pronounced  blessed  above  all,   saying.  Blessed  are  the 
Mat. 11  /'oor  in  spirit.     And  again.  He  cried,  saying.  Learn  of  Me, 
29.        for  I  am  meek  and  lowly  in  heart.      For  this  reason   He 
washed  the  feet  of  His  disciples,  affording  us  an  example  of 
humility.     From  all  these  things  let  us  be  diligent  to  profit, 
that    we  may  be  able  to  obtain  the    blessings  promised  to 
those  who  love  Him,  by  the  grace  and  lovingkindness,  &c. 

'  The  sequel  clearly  shews,  that  he     than  domestic  and  foreign  history. 
means  Christian  and  Heathen  hooks,         R  13.  and  L.  place  oKu;  in  this  clause 
and  «f^  the  words  themselves  mean  rather     hefore  «('a-s  (i»i. 


HOMILY      ]i. 


2  Thess.  i.  1,2. 

Paul,  and  Silvanus,  and  Timotheus,  unto  the  Church  of  the 
Thessaloniajis  in  God  our  Father  and  the  Lord  Jesus 
Christ;  Grace  unto  you,  and  peace, from  God  our  Father 
and  the  Lord  Jesus  Christ. 

The  greater  part  of  men  do  and  devise  all  things  with  a 
view  to  ingratiate  themselves  with  rulers,  and  with  those  who 
are  greater  than  themselves  ;  and  they  account  it  a  great 
thing,  and  think  themselves  happy,  if  they  can  obtain  that 
object.  But  if  to  obtain  favour  with  men  is  so  great  an 
advantage,  how  gi-eat  must  it  be  to  find  favour  with  God  ? 
On  this  account  he  always  thus  prefaces  his  Epistle,  and 
invokes  this  upon  them,  knowing  that  if  this  be  granted,  there 
will  be  nothing  afterwards  grievous,  but  whatever  troubles 
there  may  be,  all  will  be  done  away.  And  that  you  may 
learn  this,  Joseph  was  a  slave,  a  young  man,  inexperienced, 
unformed,  and  suddenly  the  direction  of  a  house  was  com- 
mitted to  his  hands,  and  he  had  to  render  an  account  to  an 
Egyptian  master.  And  you  know  how  prone  to  anger  and 
unforgiving  that  people  is,  and  when  authority  and  power  is 
added,  their  rage  is  greater,  being  inflamed  by  power.  And 
this  too  is  manifest  from  what  he  did  afterwards.  For 
(Joseph's)  mistress  accusing  him,  he'  bore  with  it.  And  yet  it  i  pQ^■^, 
was  not  the  part  of  those  who  held  the  garment,  but  of  him  who  P'^'^'"* 
was  stripped,  to  have  suffered  violence.     For  he  ought  to  have 


470  Grace  of  God  our  support  in  trials. 

2THEs.said,  If  thou  liadst  raised  thy  voice  he  would  have  fled,  and 
J'  ^•^••jf  he  had  been  guilty,  he  would  not  have  waited  for  the 
coming  of  his  master.  But  nevertheless  he  took  nothing  of 
this  sort  into  consideration,  but  unreasonably  giving  way 
altogether  to  anger,  he  cast  him  into  prison,  fio  thoughtless 
a  person  was  he,  and  yet  even  from  other  things  he  might 
have  conjectured  the  good  disposition  and  the  intelligence  of 
the  man.  But  nevertheless,  because  he  was  unreasonable, 
he  never  considered  any  such  thing.  He  therefore  who  had 
'  vr^if  to  do  with'  such  a  harsh  master,  and  who  was  intrusted  with 
i<ra-oT»)y  ^-j  administration  of  his  whole  house,  being  a  stranger,  and 
solitary,  and  inexperienced;  when  God  shed  abundant  gi'ace 
upon  him,  passed  through  all,  as  if  his  temptations  had 
been  nothing,  the  false  accusation  of  his  mistress,  and  the 
danger  of  death,  and  the  prison,  and  at  last  came  to  the  royal 
throne. 

This  blessed  man  therefore  saw  how  great  is  the  gi'ace  of 
God,  and  on  this  account  he  invokes  it  upon  them.  And 
another  thing  also  he  effects.  For  wishing  to  render  them " 
well-disposed  to  the  remaining  part  of  the  Epistle,  that,  though 
he  should  reprove  and  rebuke  them,  they  might  not  fall  off 
from  him,  for  this  reason  he  reminds  them  before  all  things  of 
the  giace  of  God,  mollifying  their  hearts,  that,  even  if  there  be 
affliction,  being  reminded  of  the  grace  by  which  they  were 
saved  from  the  greater  evil,  they  may  not  despair  at  the  less, 
but  may  thence  derive  consolation.  As  also  elsewhere  in  an 
Rom.  5,  Epistle  he  has  said.  For  if  when  we  ivere  enemies  tee  icere 
^^'  recouciled  io  God  by  the  death  of  His  Son,  much  more 
being  reconciled  tve  shall  be  saved  by  His  life. 

Grace  unto  you,  and  peace,  he  says,  front  God  our  Father 
and  the  Lord  Jesus  Christ. 

Ver.  3.  JVe  are  bound  to  thank  God  aluays  for  you, 
brethren,  as  it  is  meet. 

Observe  the  excess  of  humility ;  having  said,  JVe  are 
bound  to  give  thanks,  he  leads  them  to  reflect  and  consider, 
that  if  for  our  good  actions  others  do  not  admire  us''  first,  but 
God,  uuu'li  more  also  ought  we.     And  in  other  respects  too 

"  B.  and  L.  avreus  for  aurci.  At  the  end  of  the  sentence  B.  and  Cat. 

''  Ed.  Par.  reads  '  Your'  and  '  You'  have  vfnTi,  which  Downes  conjectured 
from  one    ISls,  but  without    necessity,     for  fifta;. 


Faith  and  Love  increased  hy  hearing  temptations.         471 
he  raises  up  their  spirits,  because  they  suffer  such  things  as  Hon 


are  not  worthy  of  tears  and  himentations,  but  of  thanksgiving  - 
to  God.  But  if  Paul  is  thankful  for  the  good  of  others,  what 
will  they  suffer,  who  not  only  are  not  thankful,  but  even  pine 
at  it  ? 

Because  that  your  faith  groweth  exceedingly,  and  the  cha- 
rity of  every  one  of  you  all  toward  each  other  ahoundeth. 

And  how,  you  say,  can  faith  increase?  How?  When  we 
suffer  something  dreadful  for  it.  It  is  a  great  thing  for  it  to 
be  established,  and  not  to  be  carried  away  by  reasonings. 
But  when  both  the  winds  assail  us,  and  the  rains  burst  upon 
us,  when  a  violent  storm  is  raised  on  every  side,  and  the 
waves  succeed  each  other — then  that  we  are  not  shaken,  is  a 
proof  of  no  less  than  this,  that  it  grows,  and  is  exceedingly 
increased,  and  become  loftier.  For  as  in  the  case  of  a  flood 
all  the  stony"  and  lower  parts  are  soon  hidden,  but  as  many 
things  as  are  above,  it  reaches  not  them,  so  also  the  faith 
that  is  become  lofty,  is  not  drawn  downwards.  For  this 
reason  he  does  not  say  your  faith  increaseth,  but  groweth 
exceedingly,  and  the  charity  of  every  one  of  you  all  toicard 
each  other  ahoundeth.  Seest  thou  how  this  contributes  for 
the  ease  of  affliction,  to  be  in  close  guard  together,  and  to 
adhere  to  one  another  ?  From  this  also  arose  much  consola- 
tion. The  love  and  faith,  therefore,  that  is  weak,  afflictions 
shake,  but  tliat  which  is  strong  they  render  stronger.  For  a 
soul  that  is  in  grief,  when  it  is  weak,  can  add  nothing  to 
itself;  but  that  which  is  strong  doth  it  then  most.  And 
observe  their  love.  They  did  not  love  one  indeed,  and  not 
love  another,  but  it  was  equal  on  the  part  of  all.  For  this  he 
has  intimated,  by  saying,  of  every  one  of  you  all  toward  each 
other.  For  it  was  equally  poised,  as  that  of  one  body. 
Since  even  now  we  find  love  existing  among  many,  but  this 
love  becoming  the  cause  of  division.  For  when  we  are  knit 
together  in  parties  of  two  or  three,  and  the  two  indeed,  or 
three  or  four,  are  closely  bound  to  one  another,  but  draw 
themselves  off  from  the  rest,  because  they  can  have  recourse 
to  these,  and  in  all  things  confide  in  these ;  this  is  the 
division  of  love — not  love.     For  tell  me,  if  the  eye  should 

''■  Xi(/uin     Ed.  Par.  coni.  Ae/aU»,  kvel. 


472  Christian  love,  if  (jenuine^  extends  to  all. 

2Thes. bestow  upon  Ihc  hand  the  foresight  which  it  has  for  the 
^'  "*'- whole  body,  and  withdrawing  itself  from  the  other  members, 
should  attend  to  that  alone,  would  it  not  injure  the  whole  ?  As- 
suredly. So  also  if  we  confine  to  one  or  two  the  love  which  ought 
to  be  extended  to  the  whole  Ch\u'ch  of  God,  we  injure  both 
ourselves  and  them,  and  the  whole.  For  these  things  are 
not  of  love,  but  of  division  ;  schisms,  and  distracting  rents. 
Since  even  if  I  separate  and  take  a  member  from  the  whole  man, 
the  pait  separated  indeed  is  united  in  itself,  is  continuous, 
and  compacted  together,  but  even  so  it  is  a  separation,  since 
it  is  not  united  to  the  rest  of  the  body. 
(2)  For  what  advantage  is  it,  that  thou  lovest  a  certain  person 
exceedingly?  .  It  is  a  human  love.  But  if  it  is  not  a  human 
love,  but  thou  lovest  for  God's  sake,  then  love  all.  For  so 
God  hath  commanded  to  love  even  our  enemies.  And  if  He 
hath  commanded  to  love  our  enemies,  how  much  more  those 
who  have  never  offended  us  ?  But,  sayest  thou,  I  love,  but 
not  in  that  way.  Rather,  thou  dost  not  love  at  all.  For 
when  thou  accusest,  when  thou  enviest,  when  thou  layest 
snares,  how  dost  thou  love  .''  '  But,'  sayest  thou,  '  I  do  none 
of  these  things.'  But  when  a  man  is  ill  spoken  of,  and  thou 
dost  not  shut  the  mouth  of  the  speaker,  dost  not  disbelieve 
his  sayings,  dost  not  check  him,  of  what  love  is  this  the  Bignl: 
And  the  charity,  he  says,  of  every  one  of  you  all  touard  each 
other  ahonndeth. 

Ver.  4.  So  that  tee  ourselves  ylory  in  you  in  the  Churches 
of  God. 

Indeed  in  the  first  Epistle  he  says,  that  all  the  Churches 
of  Macedonia  and  Achaia  resounded,  having  heard  of  their 

1  Thcs.  faith.     So  thai  tee  need  not,  he  says,  to  speak  any  thing. 

'   '       For  they  themselves  shew  of  ns  what  manner  of  entering  in 

tee  had  unto  you.     But   here   he    says,  so  that  ue  glory. 

What  then  is  it  that  is  said  ?    There  he  says  that  they  need 

not  instruction  from  him,  but  here  he  has  not  said  that  we 

Ir^l"  ^^'^^^'  them,  but  ice  glory,  and  are  proud  '  of  you.  If  there- 
foie  we  both  give  thanks  to  God  for  you,  and  glory  among 
men,  much  more  ought  you  to  do  so  for  your  own  ^  good 
deeds.     For  if  your  good  actions  arc  worthy  of  boasting  from 

<i   Edil.  our,  1..  and  Cat.  voiir. 


Future  Retribution  a  comfort  under  persecution.^.         473 

others,  how  are  they  worthy  of  lamentation  from  yoii'=?   It  is   Hom. 

impossible  to  say.     So  that  lee  ourselves,  he  says,  glory  in '- — 

you  in  the  Churches  of  God,  for  your  patience  and  faith. 

Here  he  shews  that  much  time  had  elapsed.  For  patience 
is  shewn  by  much  time,  not  in  two  or  three  days.  And  he 
does  not  merely  say  patience.  It  is  the  part  of  patience 
indeed  properly  not  yet  to  enjoy  the  promised  blessings. 
But  here  he  speaks  of  a  greater  patience.  And  of  what  sort 
is  that }  That  which  is  shewn  in  persecutions.  And  that  he 
glances  at  this,  is  manifest  from  what  he  adds,  saying,  in  all 
your  persecutions  and  tribulations  tltal  ye  endure.  For  they 
were  living  with  enemies  who  w'ere  continually  endeavouring 
on  every  side  to  injure  them,  and  they  were  manifesting  a 
patience  firm  and  immoveable.  Let  all  those  blush  wdio  for 
the  sake  of  the  patronage  *  of  men  pass  over  to  other  doc-  ^^^oi^ra,- 
trines.  For  whilst  it  was  yet  the  beginning  of  the  preaching, 
poor  men  who  lived  by  their  daily  earnings  took  upon  them- 
selves enmities  from  rulers  and  the  first  men  of  the  state, 
when  there  was  no  where  king  or  governor  who  was  a  be- 
liever ;  and  submitted  to  irreconcilable  war,  and  not  even  so 
were  unsettled. 

Ver.  5.    IVJiicJt  is  a  manifest  token  of  the  ric/hteous  Judy- 
men  t  of  God. 

See  how  he  gathers  comfort  for  them.  He  had  said.  We 
give  thanks  to  God,  he  had  said,  We  glory  among  men: 
these  things  indeed  are  honourable.  But  that  which  he 
miost  seeks  for,  who  is  in  suffering,  is,  deliverance  from 
evils,  and  vengeance  upon  those  who  are  evil  entreating 
them.  For  when  the  soul  is  weak,  it  most  seeks  for  these 
things,  for  the  philosophic  soul  does  not  even  seek  these 
things.  What  then  is  it  that  he  calls  a  token  of  the  riyhteous 
Judyment  of  God  '^  Here  he  has  glanced  at  the  retribution 
on  either  side,  both  of  those  who  do  the  ill,  and  of  those 
who  suffer  it,  as  if  he  had  said,  that  the  justice  of  God 
may  be  shewn  when  He  crowns  you  indeed,  but  punishes 
them.  At  the  same  time  also  he  comforts  them,  shew^ing 
that  from  their  own  labours  and  toils  they  are  crowned,  and 
according  to  the  proportion-  of  righteousness.  But  he  puts-**^» 
their  part  first.     For   although  a  ])erson    even    vehemently '^" '"^" 

■^  Edd.  '  from  a?,'  but  L.  '  IVoin  voii,' 


474  Jiisti'C  of  God  ensw-cs  retribution. 

2  Thiis.  desires   revenge,  yet   he    first   longs    for   reward.     For   this 
'   '—  reason  he  further  adds  : 

That  ye  may  be  accounted  worthy  of  the  kingdom  of  God, 
for  which  ye  also  suffer. 

This  then  docs  not  come  to  pass  from  the  circumstance 
tliat  those  wlio  injure  them  are  more  powerful  than  they?  but 

Acts  14,  because  it  is  so  that  they  must  enter  into  the  kingdom.  For 
Ihrowjh  much  tribulation.,  he  says,  we  must  enter  into  the 
kingdom  of  God. 

Ver.  6,  7.  If  iw.leed  it  is  a  righteous  thing  with  God  to 
recompense  tribidation  to  them  that  trouble  you.  And  to 
you  uho  are  troubled  rest  with  res,  ivhen  the  Lord  Jesus 
shall  be  revealed  from  heaven  with  His  mighty  Angels. 

The  word  if  indeed^  haxc  is  put  for '  because,'  which  we  use, 
in  speaking  of  things  that  are  quite  evident  and  not  to  be 
denied.  Instead  of  '  exceedingly  just,'  he  says,  if  indeed  it  is 
a  righteous  thing  with  God  to  punish  these,  he  will  certainly 
punish  them.  As  if  he  had  said,  '  If  God  cares  for  human 
affairs,'  '  If  God  regards,'  so  ajso  he  puts  the  word  if  indeed,  as 
in  the  case  of  things  confessedly  true;  as  if  one  said,  '  If  God 
hates  the  wicked,'  so  saying  expressly  that  he  may  compel 

^l^pm  them  to  grant  that  He  does  hate  them.  For  such  sentences 
are  above  all  indisputable,  inasmuch  as  they  also  themselves 
know  that  it  is  just.  For  if  this  is  just  with  men,  much 
more  with  God. 
(3)  To  recompense,  he  says,  tribulation  to  them  that  trouble 
you,  and  to  you  icJto  are  troubled  rest.  What  then  }  is  the 
retribution  equaH  ?  By  no  means,  but  see  by  what  follows 
how  he  shews  that  it  is  more  severe,  and  the  rest  much 
greater.  Behold  also  another  consolation.  For  he  says 
that  they  have  their  partners  in  the  afflictions,  as  partners 
also  in  tlie  retribution.  For  this  is  meant  by  uilli.  us,  where 
he  joins  them  in  their  crowns  with  those  who  had  performed 
infinitely  more  and  greater  works.  Then  he  adds  also  the 
period,  and  by  the  descrij)Lion  leads  their  minds  upward,  all 
but  opening  heaven  already  by  his  word,  and  setting  it  before 
their  eyes,  and  he  places  around  Him  the  angelic  host,  both 
from  the  place  and  from  the  things  which  attend  upon  Him 
amplifying  the  imag-e,  so  that  they  may  be  refreshed  a  little. 
'  li'rif ,  E.  V.  scciiif;.  E  i.  e.  to  the  works. 


Christians  should  not  loish  themselves  avenged.  475 

And  to  you  who  are  troubled  rest  icith  ns,  he  says,  when  the  Hom. 

Lord  Jesus  shall  be  revealed  from  heaven  with  His  mighty '— 

Angels, 

Ver.  8.  In  jlaming  fire  taking  vengeance  on  them  that 
knoiv  not  God,  and  that  obey  not  the  Gospel  of  our  Lord 
Jesus  Christ. 

If  they  who  obey  not  the  Gospel  suffer  vengeance,  what 
will  not  they  suffer  who  besides  their  disobedience  also  per- 
secute you  ?  See  his  intelligence ;  he  says  not  here  those 
who  trouble  you,  but  those  ^vho  obey  not.  So  that  although 
not  on  your  account,  yet  on  His  own  it  is  necessary  to 
punish  them.  This  then  is  said  for  their  full  assurance,  that 
it  is  altogether  necessary  that  they  be  punished :  but  what 
was  said  before,  was  said  that  they  might  be  honoured. 
Their  full  assurance  then  concerning  the  punishment  causes 
them  to  believe,  and  that  they  suffer  these  things  for  what 
they  had  done  to  them,  causes  pleasure. 

These  things  indeed  were  said  to  them,  but  they  apply  Moral. 
also  to  us.  When  therefore  we  are  in  affliction,  let  us  con- 
sider these  things.  Let  us  not  rejoice  at  the  punishment  of 
others  as  being  avenged,  but  as  having  ourselves  escaped 
from  such  punishment  and  vengeance.  For  what  advantage 
is  it  to  us  when  others  are  punished  ?  Let  us  not,  I  beseech 
you,  have  such  souls.  Let  us  be  invited  to  virtue  by  the 
prospect  of  the  kingdom.  For  he  indeed  who  is  exceedingly 
virtuous  is  induced  neither  by  fear  nor  by  the  prospect  of 
the  kingdom,  but  for  Christ's  sake  alone,  as  was  the  case 
with  Paul.  But  let  us  consider  the  blessings  of  the  kingdom, 
the  miseries  of  hell,  and  if  thus  we  can  regulate  and  school 
ourselves,  let  us  in  this  way  bring  ourselves  to  the  things 
that  are  to  be  practised.  When  you  see  any  thing  good  and 
great  in  the  present  life,  think  of  the  kingdom,  and  you  will 
consider  it  as  nothing.  When  you  see  any  thing  terrible, 
think  of  hell,  and  you  will  deride  it.  When  you  are  posscst 
by  carnal  desire,  think  of  the  fire,  think  also  of  the  pleasure 
of  sin  itself,  that  it  is  nothing  worth,  that  it  has  not  even 
pleasure  in  it.  For  if  the  fear  of  the  laus  that  are  enacted 
liere  has  so  great  power  as  even  to  withdraw  us  from  wicked 
actions,  how  much  more  should  the  remembrance  of  things 
futtne,  the  vengeance  that  is  immortal,  the  punishment  that 


470  The  fear  of  hell  a  icholesome  ynedicine. 

2Thes. is  everlasting?     If  the  fear  of  an  earthly  king  withdraws  us 
''  ^-    from  so  many  evils,  how  much  more  the  fear  of  the  King 
Eternal  ? 

Whence  then  shall  we  ha  able  constantly  to  have  this 
fear?  If  we  continually  hearken  to  the  Scriptures.  For  if 
the  sight  only  of  a  dead  body  so  depresses  the  mind,  how 
much  more  must  hell  and  the  fire  unquenchable,  how  much 
more  the  worm  that  never  dieth.  If  wo  always  think  of  hell, 
we  shall  not  soon  fall  into  it.  For  this  reason  God  has 
threatened  punishment;  since  if  it  was  not  attended  with 
great  advantage  to  think  of  it,  God  would  not  have  threat- 
ened it.  But  because  the  remembrance  of  it  is  able  to  work 
great  good,  for  this  reason  He  has  put  into  our  souls  the 
'  acriAwr  terror '  of  it,  as  a  wholesome  medicine.  Let  us  not  then 
^  '^^'^*  overlook  the  great  advantage  arising  from  it,  but  let  us  con- 
tinually advert  to  it,  at  our  dinners,  at  our  suppers.  For 
conversation  about  pleasant  things  profits  the  soul  nothing, 
but  renders  it  more  languid,  but  that  about  things  painful 
and  melancholy  cuts  off  all  that  is  relaxed  and  dissolute  in 
it,  and  converts  it,  and  braces  it  when  unnerved.  He  who 
converses  of  theatres  and  actors  does  not  benefit  it,  but 
inflames  it  more,  and  renders  it  more  careless.  He  who 
concerns  himself  and  is  busy  in  other  men's  matters,  often 
even  involves  it  in  dangers  by  this  curiosity.  But  he  who 
converses  about  hell  incurs  no  dangers,  and  renders  it  more 
vsober. 

But  jjost  thou  fear  the  offensiveness  of  such  words  ?    Hast 

thou  then,  if  thou  art  silent,  extinguished  hell?  or  if  thou 

speakest  of  it,  hast  thou  kindled  it?     Whether  thou  speakest 

of  it  or  not,  the  fire  will  boil  forth.     Let  it  be  continually 

spoken  of,  that  thou  mayest  never  fall  into   it.     It  is  not 

possible  that  a  soul  anxious  about  hell  should  readily  sin. 

^,.|.         For  hear  the  most  excellent  advice,  Remember,  it  says,  thy 

Kceius.  l(d(er  end,  and  thou  wilt  not  sin  for  ever.     A  soul  that  is 

and  '     fearful  of  giving  account  cannot  but  be  slow  to  transgression. 

cease      Y^^^-  fg^v  being  vigorous  in  the  soul  does  not  permit  any  thing 

'hating,  worldly  to  exist  in  it.     For  if  discourse  raised   concerning 

hell  so  humbles  and  brings  it  low,  does  not  the  reflection 

constantly  dwelling  u})on  the  soul  jnn-ifv  it  more   than  any 

fire  ? 


Thought  of  fearful  fMngs  preparer  us  for  endurance.      177 

Let  us  not  remember  the  kingdom  so  much  as  hell.     For  Hom. 

fear  has  more  power  than  the  promise.     And  1  know  that '— 

many  would  despise  ten  thousand  blessings,  if  they  were  rid 
of  the  punishment,  inasmuch  as  it  is  even  now  sufficient  for 
me  to  escape  vengeance,  and  not  to  be  punished.  No  one 
of  those  who  have  hell  before  their  eyes  will  fall  into  hell. 
No  one  of  those  who  despise  hell  will  escape  hell.  For  as 
among  us  those  who  fear  the  judgment-seats  will  not  be 
apprehended  by  them,  but  those  who  despise  them  are 
chiefly  those  who  fall  under  them,  so  is  it  also  in  this  case. 
If  the  Ninevites  had  not  feared  destruction,  they  would  have 
been  overthrown,  but  because  they  feared,  they  were  not 
overthrown.  If  in  the  time  of  Noah  they  had  feared  the 
deluge,  they  would  not  have  been  drowned.  And  if  the 
Sodomites  had  feared,  they  would  not  have  been  consumed 
by  fire.  It  is  a  great  evil  to  despise  a  threat.  He  who 
despises  threatening  will  soon  experience  its  reality  in  the 
execution  of  it.  Nothing  is  so  profitable  as  to  converse  con- 
cerning hell.  It  renders  our  souls  purer  than  any  silver.  For 
hear  the  prophet  saying,  Thy  judgments  are  always  before^rom 
me.  And  Christ  also  constantly  discourses  concerning  it.  17^22. 
For  although  it  pains  the  hearer,  it  benefits  him  very  ^^^P*- 
much. 

For  such  indeed  are  all  things  that  profit.  And  wonder  (4) 
not.  For  medicines  too,  and  food,  at  first  annoy  the  sick, 
and  then  do  him  good.  And  if  we  cannot  bear  the  severity 
of  words,  it  is  manifest  that  we  shall  not  be  able  to  bear 
affliction  in  very  deed.  If  no  one  endures  a  discourse  con- 
cerning hell,  it  is  evident,  that  if  persecution  came  on,  no 
one  vv^ould  ever  stand  firm  against  fire,  against  sword.  Let 
us  exercise  our  ears  not  to  be  over  soft  and  tender :  for  from 
this  we  shall  come  to  endure  even  the  things  themselves.  If 
we  be  habituated  to  hear  of  dreadful  things,  we  shall  be 
habituated  also  to  endure  dreadful  things.  But  if  we  be  so 
relaxed  as  not  to  endure  even  words,  when  shall  we  stand 
against  things  .?  Do  you  see  how  the  blessed  Paul  despises 
all  things  here,  and  dangers  one  after  anotlier.  Wherefore  .? 
Because  he  had  been  in  the  practice  of  despising  hell,  for 
the  sake  of  what  was  God's  will'.  He  thought  even  the  •  see 
experience  of  hell  to  be  nothing  for  the  sake  of  tlie  love  of  ^"  ^^^' 


478  Good  discourses  a  f/i'cat.  help  to  good  thouglits. 

2  Thes.  Christ.     We  do  not  even  endure  a  discourse  concerning  it 
— ^— ^  for  our  own  advantage.     Now  therefore  having  heard  a  little, 


go  your  ways ;  but  I  beseech  you  if  there  is  any  love  in  you, 
constantly  to  revert  to  discourses  concerning  these  things. 
They  can  do  you  no  harm,  even  if  they  should  not  benefit, 
but  assuredly  they  will  benefit  you  too.  For  according  to 
'T«ouT<i!/()ur  discourses,  the  soul  is  qualified ^  Ecil  conmmnications, 
he  says,  corrupt  good  manners.  Therefore  good  communica- 
tions improve  it.  Wherefore  also  fearful  discourses  make  it 
sober.  For  the  soul  is  like  any  wax.  For  if  you  apply  cold 
discourses,  you  harden  and  make  it  callous ;  but  if  fiery  ones, 
you  melt  it ;  and  having  melted  it,  you  form  it  to  what  you 
will,  and  engrave  the  royal  image  upon  it.  Let  us  therefore 
stop  up  our  ears  to  discourses  that  are  vain.  It  is  no  little 
evil ;  for  from  it  arise  all  evils. 

If  our  mind  had  been  practised  to  apply  to   divine   dis- 
courses, it  would  not  apply  to  others.     And  not  applying  to 
others,  neither  would  it  betake  itself  to  evil  actions.     For 
words  are  the  road  to  works.     First  we  think,  then  we  speak, 
then   we  act.      Many  men,  even  when  before  sober,  have 
often  from  disgraceful  words  gone  on  to  disgraceful  actions. 
For  our  soul  is  neither  good  nor  evil  by  nature,  but  becomes 
both  the  one  and  the  other  from  choice.     As  therefore  the 
sail  carries  the  ship  wherever  the  wind  may  blow,  or  rather 
as  the  rudder  moves  the  ship,  if  the  wind  be  favourable,  so 
also  thought  will  sail  without  danger,  if  good  words  from  a 
favourable  quarter  waft  it.      But  if  the  contrary,  often  they 
will  even  overwhelm  the  reason.     For  what  winds  are  to  ships, 
that  discourses  are  to  souls.     Wherever  you  will,  you  may 
Ecclus.  move  and  turn  it.     For  this  reason  one  exhorting  says.  Let 
'     '    thy  nhole  discourse  be  in  the  law  of  the  3Iost  High.     Where- 
fore, I  exhort  you,  when  we  receive  children  from  the  nurse, 
let  us  not  accustom  them  to  old  wives'  stories,  but  let  them 
learn  from  their  first  youth  that  there  is  a  Judgment,  let  it  be 
infixed  in  their  minds  that  there  is  a  punishment.     This  fear 
being  rooted  in  them  produces  great  good   effects.     For  a 
soul  that  has  learnt  from  its  first  youth  to  be  subdued-  by 
this  expectation,  will  not  soon  shake  oft"  this  fear.     But  like 
a  horse  obedient  to  the  bridle,  having  the  thought  of  hell 
seated  upon  it,  walking  orderly,  it  will  both  speak  and  utter 


fftUfffai 


House  of  Mournhh/  best  prepares  for  Judr/vient.  470 

things  profitable,  and  neither  youth  nor  riches,  nor  an  orphan   Hom. 

state,  nor  any  other  thing,  will  be  able  to  injure  it,  having' — 

its  reason^  so  firm  and  able  to  hold  out  against  every  thing. 

By  these  discourses  let  us  regulate  as  well  ourselves  as  our 
wives  too,  our  servants,  our  children,  our  friends,  and,  if  possi- 
ble, our  enemies.  For  with''  these  discourses  we  are  able  to 
cut  off  the  greater  part  of  our  sins,  and  it  is  better  to  dwell 
upon  things  grievous  than  upon  things  agreeable,  and  it  is 
manifest  from  hence.  For,  tell  me,  if  you  should  go  into 
a  house  where  a  marriage  is  celebrated,  for  a  season  you 
are  delighted  at  the  spectacle,  but  afterwards  having  gone 
away,  you  pine  with  grief  that  you  have  not  so  much'.  But 
if  you  enter  the  house  of  mourners,  even  though  they  are 
very  rich,  when  you  go  away  you  will  be  rather  refreshed. 
For  there  you  have  not  conceived  envy,  but  comfort  and  con- 
solation in  your  poverty.  You  have  seen  by  facts,  that  riches 
ai"e  no  good,  poverty  no  evil,  but  they  are  things  indifferent. 
So  also  now,  if  you  talk  about  luxury,  you  the  more  vex 
your  soul,  that  is  not  able  perhaps  to  be  luxurious.  But 
if  you  are  speaking  against  luxury,  and  introduce  discourse 
by  the  way  concerning  hell,  the  thing  will  cheer  you,  and 
beget  much  pleasure.  For  when  you  consider  that  luxury 
will  not  be  able  to  defend  us  at  all  against  that  fire,  you  will 
not  seek  after  it ;  but  if  you  reflect  that  it  is  wont  to  kindle  it 
even  more,  you  will  not  only  not  seek,  but  will  turn  from 
it  and  reject  it. 

Let  us  not  then  avoid  discourses  concerning  hell,  that  we 
may  avoid  hell.  Let  us  not  banish  the  remembrance  of  pu- 
nishment, that  we  may  escape  punishment.  If  the  rich  man 
had  reflected  upon  that  fire,  he  would  not  have  sinned ;  but 
because  he  never  was  mindful  of  it,  therefore  he  fell  into  it. 
Tell  me,  O  man,  being  about  to  stand  before  the  Judgment- 
seat  of  Christ,  dost  thou  speak  of  any  thing  rather  than  of 
that?  And  when  you  have  a  matter  before  a  judge,  perhaps 
only  relating  to  words'',  neither  day  nor  night,  at  no  time  or 
season  dost  thou  talk  of  any  thing  else,  but  always  of  that 

^  B.  l;^;^t/^«!»,  as  Sav.  conjectures.  play  of  borrowed  things  at  weddings, 

K  TovXay/fT^ov,' its  thinking  faculty.'  p.  334. 

''  ftira,  '  whilst  we  use.'  ^  pttfidra».    One  can  hardly  fancy  a 

'  He  makes  this  feeling  in  the  parties  case  that  would  not  also  involve  money, 

themselves  a  reason  against  great  dif-  which  would  be  xs^'f^^''''^''- 


480  God  hears  v-ith  ns  that  we  may  prepare. 

2  Thfs.  business,  and  when  tliou  art  about  to  give  an  account  of  thy 

ID 

— 1— L_  whole  life,  and  to  submit  to  a  trial,  canst  thou  not  bear  even 
with  others  reminding  thee  of  that  Judgment?  For  this 
reason  therefore  all  things  are  ruined  and  undone,  because 
when  we  are  about  to  stand  before  a  human  tribunal  con- 
cerning matters  of  this  life,  we  move  every  thing,  wc  solicit 
all  men,  we  arc  constantly  anxious  about  it,  we  do  every 
thing  for  the  sake  of  it:  but  when  we  are  about,  after  no 
long  time,  to  come  before  the  Judgment-seat  of  Christ,  we  do 
nothing  either  by  ourselves,  or  by  others  ;  we  do  not  intreat 
the  Judge.  And  yet  He  grants  to  us  a  long  season  of  for- 
a-fo^KT-  bearance",  and  does  not  snatch  us  away  in  the  midst  of  our 
sins,  but  permits  us  to  put  them  off,  and  that  Goodness  and 
Lovinglvindness  leaves  nothing  undone  of  all  that  belongs  to 
Himself:  but  all  is  of  no  avail.  On  this  account  the  pu- 
nishment will  be  the  heavier.  But  God  forbid  it  should  be 
so  !  Wherefore,  I  beseech  you,  let  us  even  if  but  now  be- 
come watchful.  Let  us  keep  hell  before  our  eyes.  Let  us 
consider  that  inexorable  Account,  that,  thinking  of  those 
things,  we  may  both  avoid  vice,  and  choose  virtue,  and 
may  be  able  to  obtain  the  blessings  promised  to  those  who 
love  Him,  by  the  grace  and  lovingkindness,  &c. 


fnai. 


HOMILY     III. 


2  Thess.  i.  9,  10. 

Who  shall  be  punished  ivith  everlasting  destruction  from  the 
presence  of  the  Lord,  and  from  the  glory  of  His  power  ; 
When  He  shall  come  to  he  glorified  in  His  Saints,  and  to 
be  admired  in  all  them  that  believe. 

There  are  many  men,  who  form  good  hopes  not  by 
abstaining  from  their  sins,  but  by  thinking  that  hell  is 
not  so  terrible  as  it  is  said  to  be,  but  milder  than  what  is 
threatened,  and  temporary,  not  eternal ;  and  about  this  they 
philosophise  much.  But  I  could  shew  from  many  reasons, 
and  conclude  from  the  very  expressions  concerning  hell,  that 
it  is  not  only  not  milder,  but  much  more  terrible  than  is 
threatened.  But  I  do  not  now  intend  to  discourse  con- 
cerning these  things.  For  the  fear  even  from  bare  words 
is  sufficient,  though  we  do  not  fully  unfold  their  meaning. 
But  that  it  is  not  temporary,  bear  Paul  now  saying,  con- 
cerning those  who  know  not  God,  and  do  not  believe  in 
the  Gospel,  that  they  shall  be  punished  with  everlasting^  ^ 
destruction.  How  then  is  that  temporary  which  is  ever- 
lasting.? From  the  presence  of  the  Lord,  he  says.  What  is 
this }  He  wishes  to  say  how  easily  it  might  be.  For  since 
they  were  t^en  much  puffed  up  at  being  rich,  there  is  no 
need,  he  says,  of  much  trouble;  it  is  enough  that  God 
comes  and  is  seen,  and  all  are  involved  in  punishment 
and  vengeance.  His  coming  to  some  indeed  will  be  Light, 
but  to  others  vengeance. 

2  I 


J  82      God  glorified  in  His  Saints.     Faith  seen  in  the  end. 

•2Thi:s.      And  from  the  glory  of  His  power,  he  says,  lohen  He  shall 
~—^come  to  be  glorified  in  His  Saints,  and  to  be  admired  in  all 
'  *""••"'- Mew  that  believe*. 

What  sayest  thou  ?  is  God  glorified  in  them  ?  Yea,  he 
says,  in  all  His  Saints.  How  ?  For  when  they  that  pufF  so 
greatly  see  those  who  were  scourged  by  them,  who  were 
despised,  who  were  derided,  even  those  now  near  to  Him, 
it  is  His  glory,  or  rather  it  is  the  glory  both  of  them  and  of 
Him.  Of  Him  indeed,  because  He  did  not  forsake  them ; 
of  them,  because  they  were  thought  worthy  of  so  great 
honour.  For  as  it  is  His  riches,  that  there  are  faithful 
men,  so  also  it  is  His  glory  that  there  ai'e  those  who 
are  to  enjoy  His  blessings.  It  is  the  glory  of  Him  that  is 
good,  to  have  those  to  whom  He  may  impart  of  His 
beneficence.  And  to  be  admired,  he  says,  in  all  them 
that  believe,  that  is,  through  them  that  believe.  See  here 
■■''^  again,  -in  is  used  for  ^through''.  For  through  them  He  is 
shewn  to  be  admirable.  For  when  He  brings  to  so  much 
splendour  those  who  were  pitiable  and  wretched,  and  who 
had  suffered  unnumbered  ills,  and  had  believed,  then  His 
])ower  is  shewn ;  because  although  they  seem  to  be  deserted 
here,  yet  nevertheless  they  there  enjoy  great  glory.  Then 
especially  is  shewn  all  the  glory  and  the  power  of  God.  And 
how  ?   Hear.     For  he  subjoins, 

Because  our  testimony  among  you  was  believed  in  that  day. 
Ver.  1 1.  Wherefore  also  we  pray  always  for  you. 
That  is,  when  those  are  brought  into  public  view,  who  have 
suffered  unmmibered  ills,  (done)  that  they  might  apostatize 
from  the  faith,  and  yet  have  not  yielded,  but  have  remained 
faithful;  God  is  glorified.  Then  also  is  shewn  the  glory  of 
these  men.  Since  therefore  many  pretend  faith,  pronounce 
no  one  happy  before  the  end.  For  in  that  day  will  be  shewn 
those  who  believed.  Wherefore  also  we  pray,  he  says, 
always  for  you,  that  our  God  would  count  you  worthy  of 
His  calling,  andfidfil  all  the  good  pleasure  of  His  goodness, 
and  the  work  of  faith  with  power. 

That  He  may  count  you,  he  says,  worthy  of  His  calling, 
shewing  that  many  also  have  been  cast  away.  Therefore  he 
has  added,  andfidfil  all  the  good  pleasure  of  His  goodness. 

"  See  p.  214,  and  note  f. 


God's  pleasure  done  hy  His  oum  help.  483 

Since  he  also  who  was  clothed  in  filthy  garments,  was  called,   Hom. 

but   did   not  abide   in    his    calling,    vvherefoie    he   was  the  -    ■  - 

more   rejected    from    the    invitation    to    the    bridechamber. 

Since  even  the  five  virgins  were  called.     Arise,  It  savs,  the  ^™™ 

Matt 
bridegroom  cometh.     And  they  prepared  themselves,  but  did  25,  6." 

not  enter  in.     Shewing  therefore  what  calling  he  is  speaking 
of,  he  has  added,  And  fulfil  all  the  good  pleasure  (>f  His 
goodness,  and  the  work  of  faith  with  p)Ower.     This  is  the 
calling,  he   says,  that  we  seek.     See  how  gently   he   takes 
them  down.     For  that  they  may  not  be  rendered  vain  by  the 
excess  of  commendation,  as  if  they  had  done  great  deeds, 
and  may  not  become  slothful,  he  shews  that  something  still 
is  wanting  to  them,  so  long  as  they  are  in  this  life.     Which 
also  he  said  in  his  Epistle  to  tlie  Hebrews.      Ye  have  not  ye/Heb.12, 
resisted  unto  blood,  striving  against  sin.      Unto   all  well- 
pleasing,  he  says,  that  is.  His  gratification,  persuasion ',  full '  «'«'>/«« 
assurance.     As  if  he  had  said,  that  the  persuasion''  of  God 
may  be  fulfilled,  that  nothing  may  be  wanting  to  you,  that 
you  may  be  so,  as  He  wills.     And  the  work  of  faith,  he  says, 
with  power.     What  is  this?    The  patient  endurance  of  per- 
secutions, that  we  may  not  faint,  he  says. 

Ver.  12.  That  the  name  of  our  Lord  Jesus  Christ  may  be 
glorified  in  yoii,  and  ye  in  Him,  according  to  the  grace  of 
our  God  and  the  Lord  Jesus  Christ. 

See  he  spoke  there  of  glory,  he  speaks  of  it  also  here.  He  (2) 
said,  that  they  are  glorified,  so  that  they  might  even  boast. 
He  said,  what  was  much  more,  that  they  also  glorify  God. 
He  said,  that  they  will  receive  that  glory.  But  here  too  he 
means ;  For  the  Master  being  glorified,  the  servants  also  are 
glorified.  For  those  who  glorify  their  Master,  are  much 
more  glorified  themselves,  both  by  that  very  thing,  and 
apart  from  it.  For  tribulation  for  the  sake  of  Christ  is  glory, 
and  that  thing  he  every  where  calls  glory.  And  by  how 
much  the  more  we  suffer  any  thing  dishonourable,  so  much 
the  more  illustrious  we  become.  Then  again  shewing  that 
this  also  itself  is  of  God,  he  says,  according  to  the  grace  of 
our  God  and  the  Lord  Jesus  Christ;  that  is,  this  grace  God 
Himself  has  given  us,  that  He  may  be  glorified  in  us,  and 

^  Downes  explains  this,  '  that  which     word    is    usually   put   for  '  determina- 
will  persuade,  i.  e.  satisfy  God.'     The     tion.' 

2  I  o 


484  God (/lorijivd  tliroiuih  f/rdcc.      Dircic'incj  sjdrif.H. 

2T11ES. that  He  may  glority  us  in  lliiii.     How  is  ihr  glorified  in  us? 

"'  Because  we  prefer  notliing  before  Hiin.     How  are  we  glo- 

rified in  Him?  Because  we  have  received  power  from  Him, 
so  that  we  do  not  at  all  yield  to  the  evils  that  are  brought 
upon  us.  For  when  temptation  happens,  at  the  same  time 
God  is  glonficd,  and  we  too.  For  they  glorify  Him  on  the 
one  hand,  because  He  lias  so  nerved  us,  and  on  the  other 
"■"«/     tliev  admire  us,  because  we  have  rendered'  ourselves  wor- 

rxtvatet-  ' 

fit,.        thy.     And  all  these  things  are  done  by  the  grace  of  God. 

Chap.  ii.  1,  2.  N'o/v  we  beseech  j/oii,  brelhreit,  hi/  the 
coming  0/  our  Lord  Jems  C/irisf,  and  by  our  gatliering 
together  unto  Him,  That  ye  he  not  soon  shaken  in  mind. 

Wlicii  the  Resurrection  will  be,  he  has  not  said,  but  that 
it  will  not  be  now,  he  has  said.  And  by  our  gathering 
together  unto  Him.  This  also  is  no  little  matter.  Sec  how 
the  exhortation  also  is  again  accompanied  with  commendation 
and  encouragement,  in  that  The  Lord  and  all  the  Saints  will 
certainly  appear  with  ourselves.  Here  he  is  discoursing 
concerning  the  Coming  of  Christ  and  of  our  gathering  to- 
gether. For  these  things  will  happen  at  the  same  time.  He 
raises  uj)  their  minds.  That  ye  he  not  soon  shaken,  he  says, 
neither  be  troubled,  neither  by  spirit,  nor  by  word,  nor  by 
letter,  as  from  us,  as  thai  the  day  of  Christ  is  at  hand. 

Here  he  seems  to  me  to  insinuate  that  certain  persons 
went  about  having  forged  an  Epistle,  as  if  from  Paul,  and 
shewing  this,  said  that  the  Day  of  the  Lord  is  at  hand,  that 
thence  they  might  lead  many  into  error.  Therefore  that  they 
might  not  be  deceived,  Paul  puts  them  on  their  guard  by 
the  things  he  writes,  and  says.  Neither  be  troubled,  neither 
by  spirit,  nor  by  luord.  And  this  is  the  meaning  of  what  he 
says:  Though  any  one  having  the  spirit  of  prophecy  should 
say  this,  believe  it  not.  For  when  1  was  with  you  I  told 
you  these  things,  so  that  you  ought  not  to  change  your  per- 
suasion from  the  tjiings  which  you  were  taught.  Or  thus, 
Neither  by  spirit.  So  he  calls  the  false  prophets,  speaking 
what  they  spoke  by  an  unclean  spirit.  For  these  men,  willing 
the  more  to  be  believed,  not  only  endeavoured  to  deceive  by 
persuasive  words,  (for  this  he  shews,  saying,  nor  by  icord,) 
but  they  also  shewed  a  forged  letter,  as  from  Paul,  declaring 
the  same  thing.     Wherefore  pointing  out  this  also,  he  has 


Antichriai  will  precede  Christ's  Comiiu/.  485 

added,    nor   by  letter   as  from    us.     Having  therefore    put  Hom. 
them  on  their  guard  on  every  side,  he  thus  sets  forth  his  own '— 


doctrine,  and  says, 

Ver.  3,  4.  Let  no  man  deceive  you  by  any  means;  for  that 
Day  shall  not  come,  except  there  come  a'  falling  aicay  Jirsf,^  Gr. t/ie 
and  that  man  of  sin  be  revealed,  the  son  of  perdition  ;  Who 
opposeth  and  exalteth  himself  above  all  that  is  called  God 
or  that  is  tvorshipped,  so  that  he  as  God  sitteth.  in  the  temple 
of  God,  shetriny  himself  that  he  is  God. 

Here  he  discourses  concerning  the  Antichrist,  and  reveals 
great  mysteries.     What  is  the  /alliny  atcay-?    He  calls  Anti-s^  ^^.j. 
christ  himself  the  x4postacy,  as  being  about  to  destroy  many, '^■r"'^'* 
and  make  them  fall  away.     So  that  if  it  were  possible.  He 
says,  the  very  Elect  shonld  be  offended.     And  he  calls  him  From 
the  man  of  sin.     For  he  shall  do  numberless  mischiefs,  and  24^^24. 
shall  cause  others  to  do  them.     But  he  calls  him  the  son  of 
perdition,  because  he  is  also  to  be  destroyed.     But  who  is 
he  ?    Is  it  then  Satan  }    By  no  means  ;    but  some  man,  that 
admits  his  fully  working  in  him.     And  the  man  be  revealed, 
he  says,  uho  exalteth  himself  above  all  that  is  called  God, or 
is  uorsJtipped.     For  he  will  not  introduce  idolatry,  but  will 
be  a  kind  of  opponent  to  God,  and  he  will  abolish  all  the 
gods,  and  will  order  men  to  worship  him  instead  of  God,  and 
he  will  be  seated  in  the  temple  of  God,  not  that  in  Jerusalem 
only,  but  also  in  the  Churches  every  where.     Sheiainy,  he 
says,  that  he  is  God ;   he  does  not  say,  saying,  but  endeavour- 
ing to  shew^.     For  he  will  perform  great  works,  and  willa-oSs<x- 
shew  wonderful  signs.  ^  pro\V° 

Ver.  5.  Remember  ye  not,  that  when  I  was  yet  with  you, 
I  told  you  these  things? 

Seest  thou  that  it  is  necessary  continually  to  say  the  same     (3) 
things,  and  to  enlarge  upon  them  in  the  same  words  ?     For 
behold,  they  heard  him  saying  these  things  when  present, 
and  again  they  had  need  to  be  reminded  of  them.     For  as  1  Thess. 
when  they  had  heard  concerning  afflictions.  For  verily,  he  '    ' 
says,  ichen   we  were  uiih  you,  ue  told  you  before  that  we 
should  sujfer  trihulalion,   they   nevertheless  forgot  it,   and 
he  confirms  them  again  by  letters  ;  so  also  having  heard  con- 
cerning the  Coming  of  Christ,  they  again  required  letters  to 
compose    them.     Therefore    he    reminds    them,    and    shews 


486         Spiritual  seed  needs  care.     Wealth  an  ill  weed. 

2THEs.that  he  speaks  of  nothing  strange,  but  what  he  had  always 
^'  '^-    said. 

Moral.  For  as  in  the  case  of  husbandmen,  the  seeds  indeed  are 
cast  into  the  earth  once  for  all,  but  do  not  constantly  remain, 
but  require  much  preparation  withal,  and  if  they  do  not 
break  up  the  earth,  and  cover  over  the  seeds  sown,  they  sow 
for  the  birds  that  gather  grain ;  so  we  also,  unless  by  constant 
remembrance  we  bestow  care  upon  what  has  been  sown,  have 
but  cast  it  all  into  the  air.  For  both  the  devil  canies  it 
away,  and  our  sloth  destroys  it,  and  the  sun  dries  it  up,  and 
the  rain  washes  it  away,  and  the  thorns  choke  it:  so  that  it 
is  not  sufficient  after  once  sowing  it  to  depart,  but  there  is 
need  of  much  attention  and  assiduity  for  him  who  would 
gather  the  fruit,  driving  off  the  birds,  rooting  up  the  thorns, 
filling  up  the  stony  ground  with  much  earth,  checking,  and 
fencing  off,  and  taking  away  every  thing  injurious.  But  in  the 
case  of  the  earth  all  depends  upon  the  husbandman,  for  it  is  a 
lifeless  subject,  and  prepared  only  to  be  passive.  But  in  the 
spiritual  soil  it  is  quite  otherwise.  All  is  not  the  teachers' 
part,  but  half  at  least,  if  not  more,  that  of  the  disciples.  It 
is  our  part  indeed  to  cast  the  seed,  but  yours  to  do  the 
things  prescribed,  to  shew  the  fruit  in  your  memory  by 
works,  to  pull  up  the  thorns  by  the  roots. 

For  wealth  truly  is  a  thorn,  bearing  no  fruit,  both  uncomely 
to  the  sight,  and  unpleasant  for  use,  injuring  those  that  meddle 
with  it,  not  only  not  itself  beainng  fruit,  but  even  hindering  that 
which  was  shooting  forth.  Such  is  wealth.  It  not  only  does 
not  bear  eternal  fruit,  but  it  even  hinders  those  who  are 
willing  to  gain  it.  Thorns  are  the  food  of  irrational  camels; 
they  are  devoured  and  consumed  by  fire,  being  usefid  for 
nothing,  but  to  kindle  the  furnace,  to  light  up  that  Day  that 
burns  as  an  oven,  to  nourish  passions  void  of  reason,  revenge 
and  anger.  Such  also  is  the  camel  that  feeds  on  thorns. 
For  it  is  said  by  those  who  are  acquainted  with  such  things, 
that  there  is  no  animal  so  implacable,  so  sulky  and  revengeful, 
as  a  camel.  Such  is  wealth.  It  nourishes  the  unreasonable 
passions  of  the  soul,  but  it  pierces  and  wounds  the  rational, 
as  is  the  case  with  thorns.  This  plant  is  hard  and  rough, 
and  springs  up  of  itself 

Let  us  see  where  it  grijws,  that  we   may  root  it  u}).     It 


Fire  of  Spirit  cures  the  soil.    The  rick  proud  in  Church.    487 

grows  in  places  that  arc  precipitous,  stony,  and  dry,  where   Hom. 
there  is  no  moisture.     When  therefore  any  one  is  rough  and 


precipitous,  that  is  unmerciful,  the  thorn  grovvs  in  him.     But 
where  the  sons  of  the  husbandmen  wish  to  root  them  up, 
they  do  it  not  with  iron.     How  then?    Having  set  fire  to  itj 
they  in  that  way  extract  all  the  bad  quality   of  the  land. 
For   since   it   is   not  enough  to  cut  away  the    upper   part, 
whilst  the  root  remains  below,  nor  even  to  extirpate  the  root, 
(for  it  remains  in  the  earth  from  its  bad   quality,   and,  as 
when  some  pestilence  has  assailed  the  body,  there  are  still 
left  the  remains  of  it,)  the  fire  from  above,  drawing  up'  all'aw^«^- 
that  moisture  of  the  thorns",  like  some  poison,  extracts  it  by*"""* 
means  of  the  heat  from  the  bowels  of  the  earth.     For  as  the 
cupping  glass^  placed  upon  the  part  draws  all  the  disorder  to^  <riKua 
itself,  so  the  fire  draws  off  all  the  base  quality  that  was  in  the 
thorns,  and  makes  the  land  pure. 

On  what  account  then  do  I  say  these  things  ?  Because  it 
behoves  you  to  purge  off  all  affection^  for  riches.  For  with 3  <7t/^<r«- 
us  also  there  is  a  fire  that  draws  this  bad  quality  from  the''"*" 
soul;  I  speak  of  that  of  the  Spirit.  This  if  we  let  work  on 
them,  we  shall  be  able  not  only  to  dry  up  the  thorns,  but 
also  the  humour  from  them,  since  if  they  be  deeply  fixed,  all 
is  rendered  vain.  For  mark.  Has  a  rich  man  entered  here, 
or  even  a  rich  woman  ?  She  does  not  regard  how  she  shall 
hear  the  oracles  of  God,  but  how  she  shall  make  a  show, 
how  she  shall  sit  with  pomp,  how  with  much  glory,  how  she 
shall  surpass  all  other  women  in  the  costliness  of  her  garments, 
and  render  herself  more  dignified  both  by  her  dress,  and  look, 
and  gait.  And  all  her  care  and  concern  is.  Did  such  a  woman 
see  me.?  did  she  admire  me.''  Is  my  beauty  handsomely  set 
off?  And  not  only  about  this''  does  she  care,  but  that  her 
garments  may  not  rot,  nor  be  rent ;  and  about  this  is  all  her 
care.  In  like  manner  also  the  rich  man  enters,  meaning  to 
exhibit  himself  to  the  poor  man,  and  to  strike  him  with  awe 
by  the  garments  which  arc  about  him,  and  by  the  number  of 
his  slaves.     And  they  stand  round,  driving  off  the  crowd. 


'  So  Virgil.  ^  Ed.  Par.  adds  this  clause  from  a 

siveillisomne  per  ignem  Ms.  L.   omits  it,   and   has  the   latter 

Excoquitur  vitium  atque  exudat  in-  part  of  the  sentence  transposed  aciord- 

utilis  humor.      Georg.  i.  87-H.  ing  to  Hales's  conjecture. 


488  Huw  to  hear  Lessons.     Kivffs  letters. 

2Thes.  But  he  from  his  ait'at  i)n(Ic  does  not  condescend  even  to  do 

..  ' ' '  this,  but  considers  it  a  work  so  unworthy  of  a  st-'ntlenian*, 
that  although  excessively  putted  up,  he  cannot  bear  to  do  it, 
but  connnils  it  to  his  attendant  slaves.  For  to  do  this  is 
truly  servile,  and  recjuires  impudent  manners.  Then  when  he 
is  seated,  the  cares  of  his  house  immediately  intrude  them- 
selves, distracting  him  on  every  side.  The  pride  that  possesses 
his  soul  overflows.  He  thinks  that  he  does  a  favour  both  to 
us,  and  to  the  people,  and  perhaps  even  to  God,  because  be 
has  entered  into  the  house  of  God.  But  he  who  is  thus 
inflamed,  how  shall  he  ever  be  cured  ? 
(4)  Tellme  then,  if  any  one  should  go  to  the  shop  of  a  physician, 
and  not  ask  a  favour  ofthe  physician,  but  think  that  he  was  doing 
him  a  favour,  and  declining  to  request  a  medicine  for  his  wound, 
should  concern  himself  about  his  garments;  would  such  an 
one  then  go  away  having  received  any  benefit?     I  think  not 

-ilfioi-  indeed.  But,  with  your  leave'-,  I  will  tell  you  the  cause  of 
all  these  things.  They  think  when  they  enter  in  here,  that 
they  enter  into  our  presence,  they  think  that  what  they  hear 
they  hear  from  us.  They  do  not  lay  to  heart,  they  do  not 
consider,  that  they  are  entering  into  the  ])resence  of  God, 
that  it  is  He  who  addresses  them.  For  when  the  Reader 
standing  up  says,  '  Thus  saith  the  Lord,'  and  the  Deacon 
stands  and  imposes  silence  on  all,  he  does  not  say  this  as 
doing  honour  to  the  Reader,  but  to  Him  Who  speaks  to  all 
through  him.  If  they  knew  that  it  was  God  Who  through 
His  prophet  speaks  these  things,  they  would  cast  away  all 
their  pride.  For  if  when  rulers  are  addressing  them,  they  do 
not  allow  their  minds  to  wander,  nuich  less  would  they,  when 
God  is  speaking.  We  are  ministers,  beloved.  We  speak 
not  our  own  things,  but  the  things  of  God,  letters  coming 
from  heaven  are  every  day  read. 

Tell  me   then,  I   beseech  yon,  if  now,  when   we  are  all 
present,  some  one  entered,  having  a  golden  girdle,  and  draw- 

■'o-o/jw»  ing  himself  up,  and  with  an  air  of  consequence''  said  that  he 
was  sent  by  the  king  that  is  on  the  earth,  and  that  he  brought 
letters  to  the  whole  city  concerning  matters  of  importance  ; 
would  you  not  then  be  all  turned  towards  him  }  Would  you 
not,  without  any  command  from  a  deacon,  observe  a  profound 
silence  ?     Truly  I  think  so.     For  1  have  heard  letters  from 


Men  call  for  Sermons  lohile  thcij  ne/jkct  the  IjeAsons.       489 
kings  read  here.     Then  it'  any  one  comes  from  a  king,  you   Hom, 

TTT 

all  attend;  and  does  a  Prophet  come  from  God,  and  speak — -^ 


from  heaven,  and  no  one  attend  ?  Or  do  you  not  believe 
that  these  things  are  messages  from  God?  These  are  letters 
sent  from  God;  therefore  let  us  enter  with  becoming 
reverence  into  the  Chin-ches,  and  let  us  hearken  with  fear  to 
the  things  here  said. 

What  do  I  come  in  for,  you  say,  if  I  do  not  hear  some  one 
discoursing  ?  This  is  the  ruin  and  destruction  of  all.  For 
what  need  of  a  person  to  discourse  ?  This  necessity  arises 
from  our  sloth.  Wherefore  any  necessity  for  a  homily  .?  All 
things  are  clear  and  open  that  are  in  the  divine  Scriptures; 
all  things  that  are  necessary  are  plain.  But  because  ye  are 
hearers  for  pleasure's  sake,  for  that  reason  also  yoit  seek  these 
things.  For  tell  me,  with  what  pomp  of  words  did  Paul 
speak  }  and  yet  he  converted  the  world.  Or  with  what  the 
unlettered  Peter?  But  I  know  not,  you  say,  the  things  that 
are  contained  in  the  divine  Scriptures.  Why  do  you  not 
knovv  them  ?  For  are  they  spoken  in  Hebrew  ?  Are  they  in 
Latin,  or  in  foreign  tongues  ?  Are  they  not  in  Greek  ?  But 
they  are  expressed  obscurely,  you  say.  What  is  it  that  is 
obscm-e  ?  Are  there  not  histories  ?  For  (of  course)  you 
know  the  plain  parts,  in  that  you  enquire  about  the  obscure. 
There  are  numberless  histories  in  the  Scriptures.  Tell  me 
one  of  these.  But  you  cannot.  These  things  are  an  excuse, 
and  mere  words.  Every  day,  you  say,  one  hears  the  same 
things.  Tell  me,  then,  do  you  not  hear  the  same  things  in 
the  theatres  ?  Do  you  not  see  the  same  things  in  the  race- 
course ?  Are  not  all  things  the  same  ?  Is  it  not  always  the 
same  sun  that  rises  ?  Is  it  not  the  same  food  that  we  use? 
I  should  like  to  ask  you,  since  you  say  that  you  every  day 
hear  the  same  things ;  tell  me,  from  what  Prophet  was  the 
passage  that  was  read?  from  what  Apostle,  or  what  Epistle  ? 
But  you  cannot  tell  me — you  seem  to  hear  strange  things. 
When  therefore  you  wish  to  be  slothful,  you  say  that  they  are 
the  same  things.  But  when  you  are  questioned,  you  are  in 
the  case  of  one  who  never  heard  them.  If  they  are  the 
same,  you  ought  to  know  them.  But  you  are  ignorant  of 
them. 

This  state  of  things'  is  worthy  of  lamentation — of  lamenta-'/^'^"?- 


490  Inconsistency  of  excuses. 

2THEs.tion  and  complaint:  for  the  coiner  coineth  but  in  vain'.  For 
?'  ^'  this  you  ought  more  especially  to  attend,  because  they  are 
the  same  things,  because  we  give  you  no  labour,  nor  speak 
things  that  are  strange  or  variable.  What  then,  since  you 
say,  that  those  are  the  same  things,  but  our  discourses  are 
not  the  same  things,  but  we  always  speak  things  that  are  new 
to  you,  do  you  pay  heed  to  these  ?  By  no  means.  But  if 
we  say.  Why  do  you  not  retain  even  these  .''  '  We  have  heard 
them  but  once,'  you  say, '  and  how  can  we  retain  them?'  If 
we  say,  Why  do  ye  not  attend  to  them  ?  '  The  same  things,' 
you  say,  '  are  always  said' — and  every  way  your  words  are 
those  of  sloth  and  excuse.  But  these  excuses  will  not  always 
serve,  but  there  will  be  a  time  when  we  shall  lament  in  vain 
and  without  effect.  Which  may  God  forbid,  and  grant  that 
having  repented  here,  and  having  v\ith  understanding  and 
godly  fear  attended  to  the  things  spoken,  we  may  be  urged  on 
to  the  due  performance  of  good  works,  and  may  amend  our 
own  lives  with  all  diligence,  that  we  may  be  able  to  obtain  the 
blessings  promised  to  those  who  love  Him,  by  His  grace  and 
lovingkindness,  &c. 

'    art  tif  Kivor  a^yu^oxo^os  i^yvpoicofrti. 


HOMILY      IV. 


2  Thess.  ii.  6—9. 

And  now  ye  know  what  withholdeth,  that  he  might  be  revealed 
in  his  time.  For  the  mystery  of  iniquity  doth  already 
work :  only  he  who  now  letteth  will  let,  until  he  be  taken 
out  of  the  way.  And  then  shall  that  Wicked  be  revealed, 
whom  the  Lord  shall  consume  with  the  spirit  of  His  mouth, 
and  shall  destroy  with  the  brightness  of  His  coming :  Even 
him,  whose  coming  is  after  the  working  of  Satan. 

One  may  first  naturally  inquire,  what  is  that  which  with- 
holdeth, and  after  that  would  know,  why  Paul  expresses  this 
so  obscurely.  What  then  is  it  that  withholdeth,  that  is, 
hindereth  him  from  being  revealed?  Some  indeed  say,  the 
grace  of  the  Spirit,  but  others  the  Roman  empire,  to  whom  I 
most  of  all  accede*.  Wherefore?  Because  if  he  meant  to 
say  the  Spirit,  he  would  not  have  spoken  obscurely,  but 
plainly,  that  even  now  the  grace  of  the  Spirit,  that  is  the 
gifts,  withhold  him.  And  otherwise  he  ought  now  to  have 
come,  if  he  was  about  to  come  when  the  gifts  ceased ;  for 
they  have  long  since  ceased.  But  because  he  said  this  of  the 
Roman  empire,  he  naturally  glanced  at  it,  and  for  the  present 
speaks  covertly  and  darkly.  For  he  did  not  wish  to  bring 
upon  himself  superfluous  enmities,  and  useless  dangers. 
For  if  he  had  said  that  after  a  little  while  the  Roman 
empire   would   be    dissolved,  they  would   now  immediately 

have  even  overwhelmed'  him,  as  a  pestilent  person,  and  alh  Gr. 

buried. 
^    rlhfiai,  Bodl.  ffuvrihficti,  L.  -rt'ito/jLai. 


49*2  The  lioinan  Emjnrc  is  ichat  stai/s  Antichrist. 

2TnEs.  the  Ihithrul,  as  living  and  warring  lo  tliis  end.  On  this 
'  '""  aceount  lie  has  not  thus  spoken,  nor  that  it  will  be  quickly, 
although  he  is  always  saying  it — but  what  ?  that  he  might  be 
revealed  in  his  time,  he  says, 

For  the  mystery  of  iniquity  doth  already  ivork.  lie  speaks 
here  of  Nero,  as  if  he  were  the  type  of  Antichrist.  For  he  too 
wished  to  be  thought  a  god.  And  he  has  well  said,  the 
mystery,  for  it  worketh  not  openly,  as  tlie  other,  nor  without 
shame.  For  if  there  was  found  a  man''  before  that  time,  he 
means,  who  was  not  much  behind  Antichrist  in  wickedness, 
what  wonder,  if  there  shall  now  be  one  ?  Thus  indeed  he  has 
spoken  covertly,  and  he  did  not  wish  to  ])oint  him  out  plainly: 
not  from  cowardice,  but  instructing  us  not  to  bring  u])on  our- 
selves unnecessary  enmities,  when  there  is  nothing  to  call  for 
it.  So  indeed  he  also  says  here.  Only  he  who  now  letteth 
will  let,  until  he  Jje  taken  out  of  the  way,  that  is,  when  the 
Roman  empire  is  taken  out  of  the  way,  then  he  shall  come. 
And  naturally.  For  as  long  as  the  fear  of  this  empire  lasts, 
no  one  will  willingly  be  subject  to  him,  but  when  that  is 
dissolved,  he  will  attack  the  anarchy,  and  endeavour  to  seize 
upon  the  government  both  of  men  and  of  God.  For  as  the 
kingdoms  before  this  were  destroyed,  that  of  the  Medes  by 
the  Babylonians,  that  of  the  Babylonians  by  the  Persians, 
that  of  the  Persians  by  the  Macedonians,  that  of  the  Mace- 
donians by  the  Romans :  so  will  this  be  by  Antichrist,  and 
he  by  Christ,  and  it  will  no  longer  withhold.  And  these 
things  Daniel  delivers  to  us  with  great  clearness. 

And  ttien,  he  says,  shall  that  Wicked  he  revealed.  And 
what  after  this  ?  The  consolation  is  at  hand.  For  he  adds. 
Whom  the  Lord  Jesus  shall  consume  ivith  the  spirit  of  His 
mouth,  and  shall  destroy  with  the  brightness  of  His  coming. 
Even  him,  ichose  coming  is  after  the  working  of  Satan. 

For  as  fire  merely  coming  on  even  before  its  arrival  makes 
torpid  and  consumes  the  little  animals  that  are  afar  off";  so 
also  Christ,  by  His  connnandment  only,  and  Coming,  will 
consume  Antichrist.  It  is  enough  for  Him  to  be  present, 
and  all  these  things  are  destroyed.  He  will  put  a  stop  to 
the  deceit,  by  only  appearing.      Then  shewing  who  he  is, 

''  ]).  Bodl.  and  Cat.  avnj  tii^yn  tor  anvA^n,  '  one  was  i'ouiiJ.' 


U/ihclif'vers  silenced  through  Antidirht.  493 

whose  coming  is  after  the  working  of  Satan,  uith  all  poicer,  Hom, 
he  says,  and  signs,  and  lying  tconders,  that  is,  he  will  dis- 


])lay  all  power,  but  nothing  true,  but  all  things  for  deceit. 
These  things  he  foretold,  that  the  men  of  that  lime  might 
not  be  deceived.  And  Iging  uonders,  he  says,  that  is,  false, 
or  leading  to  falsehood. 

Ver.  10.  In  all  deceivahleness  of  unrighteousness  in  them 
that  perish. 

Why  then,  you  say,  did  God  jiermit  this  to  be }  and 
what  dispensation  is  this  ?  And  what  is  the  advantage  of 
his  coming,  who  comes  to  our  ruin"?  Fear  not,  beloved,  but 
hear  Him  saying,  In  them  that  perish  he  hath  strength, 
who,  even  if  he  had  not  come,  would  not  have  believed. 
What  then  is  the  advantage  1  you  say.  That  these  very  men 
who  perish  will  be  put  to  silence.  How  ?  Because  even  if 
he  had  not  come,  they  would  not  have  believed  in  Christ. 
He  comes  therefore  to  convict  them.  For  that  they  may 
not  have  occasion  to  say,  that  since  Christ  said  that  He  was 
God, — although  He  no  where  said  this  openly, — but  since 
those  who  came  after  proclaimed  it,  we  have  not  believed. 
Because  we  have  heard  that  there  is  One  God  from  Whom  are 
all  things,  therefore  we  have  not  believed.  This  their  pretext 
then  Antichrist  will  take  away.  For  when  he  comes,  and 
comes  commanding  nothing  good,  but  all  things  unlawful,  and 
is  yet  believed  from  false  signs  alone,  he  will  stop*  their  mouths,  i^a-ajg^- 
For  if  thou  believest  not  in  Christ,  much  more  oughtest  thou  "^^'  *^^ 
not  to  believe  in  Antichrist.  For  the  former  said  that  He 
was  sent  from  the  Father,  but  the  latter  the  contrary.  For 
this  reason  Christ  said,  I  am  come  in  My  Father's  name,  and  john  5, 
ye  receive  Me  not :  if  another  shall  come  in  his  own  name,  ^^' 
him  ye  will  receive.  But  we  have  seen  signs,  you  say.  But 
many  and  great  signs  were  wrought  by  Christ.  Much  more 
therefore  ought  ye  to  have  believed  in  Him.  And  yet  many 
things  were  predicted  concerning  this  one,  that  he  is  that 
wicked,  that  he  is  the  son  of  perdition,  that  his  coming  is 
after  the  working  of  Satan.  But  the  contrary  concerning 
Him,  that  He  is  the  Saviour,  that  He  brings  with  Him 
unnumbered  blessings. 

<=  B.  L.  and  Bodl.  '  if  it  talces  place  for  the  ruin  of  our  race.' 


494  Christ  the  Love  of  the  TrutJi.     His  Forerunners. 

2THES.      \c\-.  10,  II,  12.  Because  they  received  not  the  love  of  the 

2,10-12.  '  ^ 

truths  that  they  might  be  saved.     And  for  this  cause   God 

shall  send  them  a  strong  delusion,  that  they  shtmld  believe  a 
*  o""       lie.     That  they  all  miqht  be  damned^  who  believed  not  the 

judged.  7 

truth,  but  had  pleasure  in  unrighteousness. 
^K^iiuf,,.  That  they  might  be  Judged'^.  Ho  does  not  say,  that  they 
(-)  might  be  ]iunishecl.  For  even  without  this  they  were  about 
to  be  punished,  hut  that  they  might  be  judged,  that  is,  con- 
demned at  that  dreadful  Seat  of  Judgment.  But  who  are 
these .''  lie  has  himself  interpreted,  by  adding,  who  believed 
not  the  truth,  but  had ^ileasure  in  unrighteousness.  But  he 
calls  Christ,  the  Love  of  the  Truth.  Because  they  received 
not  the  love  of  the  truth.  For  He  was  both,  and  came  for 
the  sake  of  both,  both  as  loving  men,  and  on  behalf  of  things 
that  were  true  '^. 

But  had  pleasure,  he  says,  in  unrighteousness.  For  he 
comes  to  the  destruction  of  men,  and  to  injure  them.  For 
what  will  he  not  then  work  \  He  will  change  and  confound 
all  things,  both  by  his  commandments,  and  by  the  fear  of 
him.  He  will  be  terrible  in  every  way,  from  his  power,  from 
his  cruelty,  from  his  unlawful  commandments. 

But  fear  not.  In  those  that  pjerish,  he  says,  he  will  have 
his  otrength*.     For  Elias  too  will   then  come  to  give  confi- 

Mat.i7,  dence  to  the  faithful,  and  this  Christ  says;   Ellas  shall  come 

J 1 

Luke  1   ^^^^^  restore  all  things.     Therefore  it  is  said  of  John,  Li  the 

1^-  spirit  and  poicer  of  Elias.  For  he  neither  wrought  signs 
nor  wonders,  as  Elias  did.  For  John,  it  is  said,  did  no 
miracle,  but  all  things  which  John  spake  of  this  Man  were 
true.  How  then  was  it  in  the  spirit  and p)ower  of  Elias? 
That  is,  he  will  take  upon  him  the  same  ministry.  As  the 
one  was  the  forerunner  of  His  first  Coming,  so  will  the  other 
be  of  His  second  and  glorious  Coming,  and  for  this  he  is 
'"•'^'"  reserved.  Let  us  not  therefore  fear.  He  has  calmed^  the 
minds  of  the  hearers.  He  causes  them  no  longer  to  think 
present  things  dreadful,  but  worthy  of  thankfulness.  Where- 
fore he  has  added, 

Ver.  13.  But  ive  are  hound  to  give  thanks  nlway  to  God 
for  you,  brethren   beloved  of  the  Lord,  because   God  hath 

d  Compare  John  18,  37.  woids  of  ver.    10,   with   the   general 

'  He   seems   only   to  refer    to   the     sense  of  the  context. 


ffll9l 


Faith  after  Sanctification.     Tradition  of  the  Church.     495 

from  the  beginning  chosen  you  to  salvation,  through  '  sancti-  Hom. 
iicaiion  of  the  Spirit  and  belief  of  the  truth.  ,  ^    '. 

How  hath  He  chosen  you  to  salvation  r  he  shews  by  say- 
ing, In  sanctification  of  the  Spirit,  that  is,  to  sanctify  by  the 
Spirit  and  a  true  faith.  To  sanctify  you  by  the  Spirit.  For 
these  are  the  things  that  are  the  efficient  causes  ^  of  our 
saU'ation.  It  is  no  where  of  works,  no  where  of  righteous 
deeds,  but  through  belief  of  the  truth.  Here  again, '^m  is^«» 
used  for  through^.     In  sanctification  of  the  Spirit,  he  says,   ^ha. 

Ver.  14.  Whereunto  He  called  you  by  our  Gospel,  to  the 
obtaining  of  the  glory  of  the  Lord  Jesus  Christ. 

This  too  is  no  little  thing,  if  Christ  considers  our  salvation 
His  glory.  For  it  is  the  glory  of  the  Friend  of  man  that 
they  that  are  saved  should  be  many.  Great  then  is  our 
Lord,  if  He  so  desires  our  salvation.  Great  also  is  the  Holy 
Spirit,  Who  worketh  in  us  sanctification.  Why  did  he  not 
say  faith  first,  but  sanctification  ?  Because  even  after 
sanctification  we  have  yet  need  of  much  faith,  that  we  may 
not  be  shaken.  Seest  thou  how  he  shews  that  nothing  is  of 
themselves,  but  all  of  God  ? 

Ver.  15.  Therefore,  brethren,  stand  fast,  and  hold  the 
traditions  which  ye  have  been  taught,  whether  by  word  or 
our  Epistle. 

Hence  it  is  manifest,  that  they  did  not  deliver  all  things 
by  Epistle,  but  many  things  also  unwritten,  and  in  like 
manner  both  the  one  and  the  other  are  worthy  of  credit. 
Therefore  let  us  think  the  tradition  of  the  Church  also  worthy 
of  credit.  It  is  a  tradition,  seek  no  farther.  Here  he  shews 
that  there  were  many  who  were  shaken. 

Ver.  16,  17.  Now  our  Lord  Jesus  Christ  Himself,  and 
God,  even  our  Father,  Which  hath  loved  us,  and  hath  given 
us  everlasting  consolation  and  good  hope  through  grace. 
Comfort  your  hearts,  and  stablish  you  in  every  good  word 
and  ivork. 

Again  a  prayer  after  an  admonition.  For  this  is  truly  to 
benefit  Which  hath  loved  us,  he  says,  and  hath  given  us 
everlasling  consolation,  and  good  hope  through  grace. 
Where  now  are  those  who  lessen  the  Son,  because  He  is 
named  in  the  grace  of  the  Laver  after  the  Father  ?  For,  lo, 
f  ra  <ruvtxTtxa,  lit.  the  things  that  keep  together. 


J  00  Gond  lio])C  from  God's  past  mercies. 

2THES.  licrc  it  is  t])o  contravv.  Our  Lord  Jesus  Clirisi  Himstlf,  he 
'^'  ^'^'  savs  first:  then, /A  r-  Cf)d  and  Fat  Iter  of  our  Lord,  Which 
hulk  lored  us,  and  ha/h  (/iren  its  everlnstiiiff  consolation .  Of 
what  sort  then  is  this  ?  Even  the  hope  of  things  future. 
Seest  thou  how  by  the  melliod  of  prayer  he  stirs  up  their 
mind,  giving  them  the  unspeakable  care  of  God  for  pledges 
and  signs.  Comfort^  ijour  heart,  he  says,  in  everi/ good  word 
and  u-ork,  that  is,  through  every  good  word  and  work.  For 
this  is  the  consolation  of  Christians,  to  wish  not  only  to  do 
something  good,  but  what  is  jdeasing  to  God.  See  how  he 
brings  down  their  spirit.  Which  hath  (jiven  ns  consolation, 
he  says,  and  good  hope  tlnougli  grace.  At  the  same  time  he 
makes  them  also  full  of  good  ho])es  with  respect  to  future 
things.  For  if  He  has  given  so  many  things  by  grace,  much 
more  things  future.  I  indeed,  he  says,  have  spoken  thus, 
but  the  whole  is  of  God.  Htablish  and  confirm  you,  that  you 
be  not  shaken,  nor  turned  aside.  For  this  is  both  His  work 
and  ours,  so  that  it  is  in  the  way  both  of  doctrines,  and  of 
actions.  For  this  is  consolation,  to  be  stablished.  For  when 
any  one  is  not  turned  aside,  he  bears  all  things,  whatever 
may  happen  to  him,  with  much  Ion g-su tiering,  whereas  if 
his  mind  be  shaken,  he  will  no  longer  perform  any  good  or 
noble  action,  but  like  one  whose  hands  are  paralysed,  so  also 
his  soul  is  shaken,  when  it  is  not  fully  persuaded  that  it  is 
advancing  to  some  good  end. 

Chap.  iii.  1.  Finally,  brethren,  pray  for  us,  that  the 
word  of  the  Lord  may  have  free  course  and  be  glorified,  even 
as  it  is  with  you. 
(3)  He  indeed  had  prayed  for  them,  that  they  might  be 
stablished,  and  now  he  asks  of  them,  intreating  them  to  pray 
for  him,  not  that  he  may  not  run  with  danger,  for  to  this  he 
was  appointed,  but  that  the  word  of  the  Lord  may  have  free 
course  and  be  glorijieel,  even  as  it  is  with  you.  And  the 
request  is  accompanied  with  commendation.  Even  as  it  is 
with  you. 

Ver.  2.  And  that  we  may  be  delivered  from  unreasonable 
and  tricked  men.     For  all  have  not  faith. 

This   is    the   manner    of  one   shewing  also  his  dangers. 
Wherefore  especially  he  besought  them.     From  nnreason- 

e  Some  copies  of  St.  C'hry!=.  shall  comfort. 


Prayers  of  the  people  asked  for,  not  as  St.  Paul  asked.      497 
able  and  wicked  men,  he  says,  for  all  have  not  faith.     Thus  Hopj 

IV. 


he  is  speaking  of  those  who  contradict  the  Proclamation, 
who  oppose  and  contend  against  the  doctrines.  For  this  he 
has  intimated  by  saying,  For  all  men  have  not  faith.  And 
here  he  seems  to  me  not  to  glance  at  dangers,  but  at  men 
who  contradicted  and  hindered  his  word,  as  did  Hymengeus, 
and  Alexander  the  copper-smith.  For  he  says,  lie  hath  2  Tim. 
cjreallij  tvithstood  our  tvord.f.  As  if  one  were  speaking  of 
his  paternal  inheritance,  that  '  it  is  not  for  all  to  serve  in 
the  Palace,' so  these  wicked  men  from  whom  he  wishes  to  be 
delivered  are  of  that  sort,  he  says,  to  whom  it  is  given  not  to 
believe ''.  At  the  same  time  by  saying  this,  he  also  excites 
them. 

They  were  surely  some  great  ones,  if  they  had  indeed  such  Moral. 
claims'  as  to  be  able  both  to  deliver  their  Teacher  from  1  Tai^au- 
d angers,  and  to  facilitate  his  preaching  to  him.  Therefore '"""/'^'^^' 
we  also  say  the  same  things  to  you.  Let  no  one  condemn 
us  of  arrogance.  Let  no  one  of  you  from  an  excessive 
humility  deprive  us  of  so  great  an  assistance.  For  neither 
do  we  speak  from  the  same  motive  from  which  Paul  spoke. 
For  he  indeed  said  these  things  from  a  wish  to  comfort  his 
disciples ;  but  we  to  reap  some  great  and  good  fruit.  And 
we  are  very  confident  that  we  shall  succeed  in  all  things,  if 
ye  all  be  willing  with  one  mind  to  stretch  forth  your  hands 
to  God  in  behalf  of  our  littleness.  Thus  we  make  war  with 
our  enemies  with  prayers  and  supplications.  For  if  thus  the 
ancients  made  war  with  men  in  arms,  much  more  ought  we 
so  to  make  war  with  men  without  arms.  So  Hezekiah 
triumphed  over  the  Assyrian  king,  so  Moses  over  Amalek,  so 
Samuel  over  the  men  of  Ascalon,  so  Israel  over  thirty-two 
kings.  If  where  there  was  need  of  arms,  and  of  battle  aiTay, 
and  of  fighting,  they,  leaving  their  arms,  had  recourse  to 
prayer;  here  where  the  matter  has  to  be  accomplished  by 
prayers  alone,  does  it  not  much  more  behove  us  to  pray  ? 

But  there,  you  say,  the  rulers  intreated  for  the  people,  but 

^  Catena,  and  probably  the  copy  used  for  couit  offices  of  various  kinds, 
followed  by  Bodl.  has  the  whole  sen-  See  Suicer  and  Du  Cange.  In  S.  Chrys. 
tence  otherwise.  '  Fur  all  men  have  nut  on  Ps.  cxxvii.  Ben.  t.  v.  358.  c.  ffr^arsiet 
faith;  that  is,  there  are  such  to  whom  is  the  object  of  ambition  to  rich  men, 
it  is  given,  as  if  he  spake  of  a  paternal  as  an  honour,  so  that  here  it  is  pro- 
inheritance,  that  it  is  not  for  all  to  bably  spoken  of  as  abnvi:  some  men's 
serve  in  the  Palace.'     'Zr^ariitffSa.i  is  means. 

•2  K 


4dS  liahrs  most  exposed  to  Satan's  assaults. 

2THEs,you  request  the  i)eoplc  to  intreat  for  the  ruler.  I  acknow- 
'  ledge  it.  For  those  under  rule  at  that  time  were  wretched 
and  mean  persons.  AVhcrclbre  they  were  saved  by  the 
claims  and  the  virtue  of  their  commander  alone  ;  but  now, 
when  the  grace  of  God  has  prevailed,  and  we  shall  find 
among  those  who  are  ruled  many  or  rather  the  greater  part 
excelling  their  ruler  in  a  great  degree ;  do  not  deprive  us  of 
this  succour,  raise  up  our  hands  that  they  may  not  be  faint, 
open  our  mouth  for  us,  that  it  may  not  be  closed.  Intreat 
God — for  this  cause  intreat  Him.  It  is  in  our  behalf  indeed 
that  it  is  done,  but  it  is  wholly  for  your  sakes.  For  we  are 
appointed  for  your  advantage,  and  for  your  intei'ests  we  are 
concerned.  Intreat  every  one  of  you,  both  privately  and 
2  Cor.  publicly.  Mark  Paul  saying.  That  for  the  gift  bestowed 
^'  ■  iipon  us  by  the  means  of  many  persons,  thanks  may  be  given 
by  many  on  our  behalf;  that  is,  that  He  may  give  grace  to 
many.  If  in  the  case  of  men,  the  people  coming  forward 
ask  a  pardon  for  persons  condemned  and  led  away  to 
execution,  and  the  king  from  regard  to  the  multitude  revokes 
the  sentence,  much  more  will  God  be  influenced  by  regard 
to  you,  not  by  your  multitude,  but  your  virtue. 

For  we  have  great  violence  of  the  enemy.  For  each  of 
you  indeed  considers  and  regards  his  own  interests,  but  we 
the  concerns  of  all  together.  We  stand  in  the  part  of  the 
battle  that  is  pressed  on.  The  devil  is  more  violently 
anned  against  us.  For  in  wars  too,  he  that  is  on  the  opposite 
side  endeavours  before  all  others  to  overthrow  the  general. 
For  this  reason  all  his  fellow-combatants  hasten  there.  For 
this  reason  there  is  much  tumult,  every  one  endeavouring  to 
rescue  him,  and  on  all  sides  they  surround  him  with  their 
shields,  wishing  to  preserve  his  person.  Hear  what  all  the 
people  say  to  David.  (I  say  not  this,  as  comparing  myself 
to  David,  I  am  not  so  mad,  but  because  I  wish  to  shew  the 
2  Sam.  affection  of  the  people  for  their  ruler.)  Thou  shall  go  no 
21, 17.  tnore  out  with  us  to  battle,  they  say,  lest  thou  quench  the 
light  of  Israel.  See  how  anxious  they  were  to  spare  the  old 
man.  I  am  greatly  in  need  of  your  prayers.  Let  no  one,  as 
I  have  said,  from  an  excessive  humility  deprive  me  of  this 
alliance  and  succour.  If  our  part  be  well  approved,  your 
own  also    will  be  more  honourable.     If  our  teaching  flow 


Boldness  of  one  praying  for  many.     God  loves  unanimity.    499 

abundantly,   the   riches    will    redound    to   you.      Hear   the  Hom. 
prophet  saying,  Do  the  shepherds  feed  themselves? 


Do  you  observe  Paul  constantly  seeking  these  prayers  ?  Ezek. 
Do  you  hear  that  thus  Peter  was  delivered  from  prison,  when  ?V  v 
fervent  prayer  was  made  for  him  ?  I  verily  believe  that  your  Acts  12, 
prayer  will  have  great  effect,  offered  with  so  great  unanimity. 
Do  you  not  think  that  it  is  a  matter  much  too  great  for  our 
littleness  to  draw  nigh  to  G  od,  and  in  treat  Him  for  so  numerous 
a  people?  For  if  I  have  not  confidence  to  pray  for  myself, 
much  less  for  others.  For  it  belongs  to  men  of  high  estimation, 
to  beseech  God  to  be  merciful  to  others ;  it  is  for  those  who 
have  rendered  Him  favourable  to  themselves.  But  he  who 
is  himself  an  ofTender,  how  shall  he  intreat  for  another  ?  But 
nevertheless,  because  I  embrace  you  with  the  bowels  of  a 
father,  because  love  dares  every  thing,  not  only  in  the 
Church,  but  in  the  house  also,  I  make  my  prayer  above  all 
other  things  for  your  health  both  in  soul  and  in  body.  For 
there  is  no  other  prayer  so  becoming  to  a  Pi'iest,  as  to  draw 
nigh  to  God  and  intreat  Him  for  the  good  of  the  people, 
before  his  own.  For  if  Job  rising  up  immediately  made  so 
many  offerings  for  his  children  in  the  flesh,  how  much  more 
ought  we  to  do  this  for  our  spiritual  children } 

And  why  do  I  say  these  things  ?    Because  if  we,  who  are     (4) 
so  far  removed  from  the  greatness  of  the  work,  offer  suppli- 
cations and  prayers  for  you,  much  more  is  it  just  that  you 
also  should  do  it.     For  that  one  should  intreat  for  many,  is 
exceedingly  bold,  and  requires  much  confidence':    but  that'  ^a^^n- 
many  having  met  together  should  ofJer  supplication  for  one,  ""^^' 
is  nothing  burdensome.     For  every  one  does  this  not  trusting 
to  his  own  virtue,  but  to  the  multitude,  and  to  their  imanimity, 
to  which  God  every  where  has  much  respect.     For,  He  says, 
where  two  or  three  are  gathered  together  in  My  Name,  there  Mat.20, 
am  I  in  the  midst  of  them.     If  where  two  or  three  are  gathered  ^^* 
together.  He  is  in  the  midst,  much  more  is  He  among  you. 
For  that  which  a  man  praying  by  himself  is  not  able  to  receive, 
that  he  shall  receive  praying  with  a  multitude.  Why }  Because 
although  his  own  virtue  has  not,  yet  the  common  consent  has 
much  power. 

Where   two   or   three,  it  is  said,   are  gathered  together. 
Why  has  he  said.  Two }    For  if  there  be  one  in  Thy  Name, 

2  k2 


500         St.  Chrysostom  asks  to  be  told  ifthougkt  in  fault. 

2THEs.why  art  Thou  not  there  ?    Because  1  wish  all  to  be  together, 

' '   '    '  and  not  to  be  separated.     Let  us  therefore  crowd  together. 

Let  us  bind  one  another  together  in  love,  let  no  one  separate 

us.     If  any  one  accuses,  or  is  offended,  let  him  not  retain  it 

in  his  mind,  whether  against  his  neighbour,  or  against  us. 

This  favour  I  ask  of  you,  to  come  to  us,  and  bring  the  accu- 

•i.  e.  a  sation,  and  receive   an  apology^  from  us.     Beprove  him,  it 

From  '  says,  lest  haply  he  hath  not  said  it.    Reprove  him,  lest  haply 

Ecclus.  f^Q  j^fj^ij^  ^Qi  ^Q^^Q  jf     ^jj^l  ^^  j^p  jjj^ji-^  done  it,  that  he  add  not 

15.  thereto.  For  then  either  wc  have  excused  ourselves,  or  being 
condemned  have  asked  pardon,  and  henceforth  endeavour 
not  to  fall  into  the  same  faults.  This  is  expedient  both  for 
you  and  for  us.  For  you  indeed  having  accused  us  perhaps 
without  reason,  when  you  have  learned  the  truth  of  the  mat- 
ter, will  stand  corrected,  and  we  have  offended  unawares  and 
are  corrected.  It  is  not  expedient  lor  you  to  be  indiflferent'. 
For  punishment  is  appointed  for  those  who  utter  any  idle 
word.  But  we  \n\t  off  accusations,  whether  false  or  true. 
The  false,  by  shewing  that  they  are  false ;  the  true,  by  not 
again  doing  the  same  things.  For  it  must  needs  happen  that 
he  who  has  the  care  of  so  many  things  should  be  ignorant, 
and  through  ignorance  commit  eiTors.  For  if  every  one  of 
you  having  a  house,  and  presiding  over  wife  and  children, 
and  slaves,  one  more  and  another  fewer,  among  souls  that  are 
so  easily  numbered,  is  nevertheless  compelled  to  commit  many 
errors  involuntarily,  or  from  ignorance,  or  when  wishing  to 
set  something  right ;  much  more  must  it  be  so  with  us,  who 
preside  over  so  many  people. 

And  may  God  still  multiply  you  and  bless  us,  the  little 
with  the  great !  For  although  the  care  becomes  greater  from 
the  increase  of  numbers,  nevertheless  we  do  not  cease  pray- 
ing that  this  our  care  may  be  increased,  and  that  this  num- 
ber may  be  added  too,  and  be  many  times  as  great  and  with- 
out limit.  For  fathers,  although  often  harassed  by  the  num- 
ber of  their  children,  nevertheless  do  not  wish  to  lose  any 
one.  All  things  are  equal  between  us  and  you,  even  the 
very  chief  of  our  blessings.     I   do  not  partake  of  the  holy 

'^  aituipo^th.  Kd,  Par.  adiis  the  word  from  one  Ms.  It  means,  'not  to  mind 
wlietlit-r  your  coiiiplainfs  arc  true  or  not.' 


Care  of  children  painful,  but  sweet  to  a  parent.  501 

Table  with  greater  abundance,  and  you  with  less,  but  both  Hom. 

equally  participate  of  the  same.     And  if  I  take  it  first,  it  is '— 

no  great  privilege,  since  even  among  children,  tlic  elder  first 
extends  his  hand  to  the  feast,  but  nevertheless  no  superior 
advantage  is  gained  thereby.  But  with  us  all  things  are 
equal.  The  saving  life  that  sustains  our  souls  is  given  with 
equal  honour  to  both.  I  do  not  indeed  partake  of  one 
Lamb''  and  you  of  another,  but  we  all  partake  of  the  same. 
We  both  have  the  same  Baptism.  We  have  been  vouchsafed 
the  same  Spirit.  We  are  both  hastening  to  the  same  king- 
dom. We  are  alike  brethren  of  Christ,  we  have  all  things  in 
common. 

Where  then  is  my  advantage  ?    In  cares,  in  labours,  in 
anxieties,  in  grieving  for  you.     But  nothing  is  sweeter  than 
this  grief,  since  even  a  mother  grieving  for  her  child  is  de- 
lighted with  her  grief,  she  thinks  carefully  of  those  whom  she 
has  brought  forth,  and  is  delighted  at  her  cares.     And  yet 
care  in  itself  is  bitter,  but  when  it  is  for  children,  at  least  it 
has  in  it  much  pleasure.     Many  of  you  have  I  begotten,  but 
after  this  are  my  pangs.     For  in  the  case  of  mothers  in  the 
flesh  the  pangs  are  first,  and  then  the  birth.      But  here  the 
pangs  last   till  the  latest  breath,  lest  there   should  be  any 
where  some  abortion  even  after  the  birth.     And  I  indeed  have 
a  fiirther  longing';    for  although  perchance  another  has  hn-^lvtTciu 
gotten  you,  yet  I  nevertheless  am  harassed  with  cares.     For 
we  do  not  of  ourselves  beget  you,  but  it  is  all  of  the  grace 
of  God.      But   if    we  both   through   the   Spirit  beget ^,  he  ^  rtKtoKii 
will  not  err  who  calls  those  begotten^  by  me,  his  children,  V/«r«j6ts» 
and  those  begotten  by  him,  mine.     All  these    things   then 
consider,  and  stretch  forth  your  hand,  that  both  you  may  be 
our  boast  and  we  yours,  in  the  day  of  the  Lord  Jesus,  which 
God  grant  that  we  may    all   see  with    confidence,  through 
Jesus  Christ  our  Lord. 

''  tr^oP>aTov,  sbeep  in  general,  but  he  seems  to  have  the  Passover  in  mind. 


HOMILY      V. 


2  Thess.  iii.  3 — 5. 

But  the  Lord  is  faithful,  Who  shall  stahlish  you,  and  keep 
you  from  evil.  And  toe  have  confidence  in  the  Lord^ 
touchiny  you,  thai  ye  both  do  and  will  do  the  thinys 
which  we  comniand  you.  And  the  Lord  direct  your  hearts 
into  the  love  of  God,  and  into  the  patient  waitiny  for 
Christ. 

Neither  ought  we,  having  committed  every  thing  to  the 
prayers  of  the  Saints,  to  be  idle  ourselves,  and  run  into 
wickedness",  and  to  lay  hold  of  none  of  those  things  that 
lead  to  virtue  ;  nor  again  when  working  good  to  despise  that 
succour.  For  great  indeed,  great  are  the  things  which 
prayer  for  us  can  effect,  but  it  is  when  we  ourselves  also 
work.  For  this  reason  Paul  also,  praying  for  them,  again 
gives  them  assurance  from  the  promise,  and  says,  But  the 
Lord  is  faithful,  Who  shall  stablish  you,  and  keep  you  from 
evil.  For  if  He  has  chosen  you  to  salvation,  He  will  not 
deceive  you,  nor  suffer  you  utterly  to  perish.  But  that  he 
may  not  by  these  means  lead  them  to  sloth,  and  lest  they 
thinking  the  whole  to  be  of  God  should  themselves  sleep,  see 
how  he  also  demands  cooperation  from  them,  saying,  Andtve 
have  confidence  in  the  Lord  touchiny  you,  that  ye  both  do 
and  will  do  the  thinys  which  ice  command  you.  The  L.ord 
indeed,   he  says,   is  faithful,   and  promising''    to  save  will 

»   1  Ms.  omits  this  clause,  hut  it  is     said, 
not    more    than   St.  Chrvs.   may  have         ^  B.  and  L.  havinp  promised. 


God  saves  the  willinrj.     His  help  needful  for  loving  Him.  503 

certainly   save ;    but   as  He    promised.      But  how   did  He   Hom. 
promise  ?     If  we  be  willing,  and  hear  Him.    Not  absolutely,    - 
nor  like  stocks  and  stones,  being  inactive. 

And  he  has  well  introduced  the  words,  We  have  confi- 
dence in  Ike  Lord^  that  is,  we  trust  to  His  lovingkindness. 
Again  he  brings  them  down,  making  every  thing  depend 
thereupon.  For  if  he  had  said,  We  have  confidence  in  you, 
the  commendation  indeed  was  great,  but  it  would  not  have 
shewn  that  in  all  things  they  were  dependent  upon  God. 
But  if  he  had  said,  But  we  have  confidence  in  the  Lord, 
that  He  will  preserve  you,  and  had  not  added  as  touching 
you,  and,  tJiat  ye  do  and  will  do  the  things  which  we  com- 
mand you,  he  would  have  made  them  more  slothful,  by  cast- 
ing every  thing  upon  the  power  of  God.  For  it  becomes  us 
indeed  to  cast  every  thing  upon  Him,  yet  working  also 
ourselves,  embarked  in  the  labours  and  the  conflicts.  And 
here  he  shews  that  even  if  our  virtue  alone  is'  sufficient  to  i  B.  and 
save,  yet  nevertheless  it  ought  to  be  persevering  ^  and  toJ'c'^®-®' 
abide  with  us  until  we  come  to  our  latest  breath. 

But  the  Lord  direct  your  hearts  into  the  love  of  God,  and 
the  patient  waiting  for  Christ. 

Again  he  commends  them,  and  prays,  shewing  his  concern 
for  them.  For  when  he  is  about  to  enter  upon  reproof,  he 
previously  smooths  down  their  hearts,  by  saying,  '  I  am  con- 
fident that  ye  will  hear,'  and  by  requesting  prayers  from 
them,  and  by  again  invoking  upon  them  infinite  blessings. 

But  the  Lord,  he  says,  direct  your  hearts  into  the  love  of 
God.  For  there  are  many  things  that  turn  us  aside  from  that 
love,  and  there  are  many  paths  that  draw  us  away  from 
thence.  And  in  the  first  place  indeed  the  wickedness  of 
Mammon,  laying,  as  it  were,  certain  shameless  hands  upon 
our  soul,  and  tenaciously  holding  it  in  its  grasp,  draws  and 
drags  us  thence  even  against  our  will.  Then  vain-glory,  and 
often  afflictions  and  temptations,  turn  us  aside.  For  this 
reason  we  need,  as  a  certain  wind,  the  assistance  of  God, 
that  our  sail  may  be  impelled,  as  by  some  strong  wind,  to 
the  love  of  God.  For  tell  me  not,  '  I  love  Him,  even  more 
than  myself.'  These  are  words.  Shew  it  by  thy  works,  if 
thou  lovest  Him  more  than  thyself  Love  Him  more  than 
money,  and  then  I  shall  believe  that  thou  lovest  Him  even 


504     Patient  toaitii>tj.     Obedience  enjoined  in  Christ''s  Name. 

2THEs.morc  than  thyself.     But  thou  who  despisest  not  riches  for 

ii-tll-  the  sake  of  God,  how  wilt  thou  despise  thyself?     But  why  do 

I  say  riches?    Thou  who  despisest  not  covetousness,  which 

thou  oughtest  to  do  even  without  the  commandments  of  God, 

how  wilt  thou  despise  thyself? 

And  the  patient  wait iiuj  for  Chrifil%  he  says.  What  is 
the  patient  waiting?  That  we  should  endure  even  as  He 
endured,  or  that  we  should  do  those  things,  or  that  mth 
patience  also  we  should  wait  for  Him,  that  is,  that  we  should 
be  prepared.  For  since  He  has  promised  many  things,  and 
Himself  is  coming  to  judge  the  quick  and  the  dead,  let  us 
wait  for  Him,  and  let  us  be  patient.  But  wherever  he  speaks 
of  patience,  he  of  course  implies  affliction.  For  this  is  to 
love  God;  to  endure,  and  not  to  be  troubled. 

Ver.  6.  Now  we  command  you,  brethren,  in  the  name  of 
our  Lord  Jesus  Christ,  that  ye  uithdraw  yourselves  from 
every  brother  that  walketh  disorderly,  and  not  after  the 
tradition  uhich  they  received  of  us. 

That  is,  it  is  not  we  that  say  these  things,  but  Christ,  for 
that  is  the  meaning  o^  in  the  name  of  our  Lord  Jesus  Christ. 
By  thus  speaking  he  shews  the  fearfulness  of  the  message. 
Through  Christ,  he  says,  we  command  you.  Christ  therefore 
commanded  us  in  no  case  to  be  idle.  TJiat  ye  xcithdraw 
yourselves,  he  says,  from  every  brother.  Tell  me  not  of  the 
rich,  tell  me  not  of  the  poor,  tell  me  not  of  the  holy.  This 
is  disorder.  That  ualketh,  he  says,  that  is,  liveth.  And  not 
after  the  tradition  which  they  received  from  me.  Tradition, 
he  says,  which  is  through  works.  And  this  he  always  calls 
properly''  tradition. 

Ver.  7,  8.  For  yourselves  know  how  ye  ought  to  follow  us: 
for  we  behaved  not  ourselves  disorderly  among  you;  Neither 
did  we  eat  any  mail's  bread  for  nought. 

And  yet  even  if  they  had  eaten,  it  would  not  have  been 

Lukeio,  for  nought.     For  the  labourer,  he  says,  is  worthy  of  his  hire. 

But  ivrought  with  labour  and  travail  night  and  day,  that 

we  might  not  be  chargeable  to  any  of  you.      Not  because 

we  have   not  power,  but   to   make   ourselves  an  ensample 

unto  you  to  follow  us.     For  when  we  were  with  you,  this  we 

=  lit.  Patience  of  Christ.  <>  or  especially  (kv^'ius). 


Not  ivorking  called  disorderly  walking.  505 

commanded  you,  that  if  any  would  not  work,  neither  should  Hom. 
he  eat.  

See   how   in    the    former   Epistle    indeed    he    discourses     (2) 
somewhat  more  mildly  concerning  these  things ;  as  when  he 
says,    We  beseech  you — that  ye   would  abound  more   a^irfiThes. 
more — and  that  ye  study — and  no  where  does  he  say,  we  '  ' 
command,  nor  in  the  Name  of  our  Lord  Jesus  Christ,  which 
was   fearful   and   implied    danger,  but    that  ye  abound,  he 
says,  and  study,  which  are  the  words  of  one  exhorting  to 
virtue.      That  ye  may  walk  honestly,  he  says.     But  here  is  i  Thes. 
nothing  of  this  kind,  but  that,  if  any  one  would  not  ivork,  ' 
neither   should  he   eat.     For   if  Paul,  not   being    under   a 
necessity,  and  having  a  right  to  be  idle,  and  having  under- 
taken so  great  a  work,  did  nevertheless  work,  and  not  merely 
work,  but  night  and  day,  so  that  he  was  able  even  to  assist 
others, — much  more  ought  others  to  do  this. 

Ver.  11.  For  we  hear  that  there  are  some  which  walk 
ainong  you  disorderly,  working  not  at  all,  but  are  busy 
bodies. 

This  indeed  he  says  here;  but  there,  in  the  first  Epistle^ 
he  says,  that  ye  may  icalk  honestly  totvards  them  that  are 
without.     On  what  account?    Perhaps  nothing  of  this  kind 
had  yet  taken  place.     For  upon  another  occasion  admonish- 
ing, he  says,  It  is  more  blessed  to  give  than  to  receive.     But  Acts  20, 
the  expression,  walk  honestly,  has  no  reference  to  disorder, 
wherefore  he  added,  that  ye  may  have  lack  of  nothing.     But  1  Thes. 
here  he  sets  down    another  necessity,  for  thus  doing  what  ' 
was  honourable  and  good  towards  all.    (For  as  he  proceeds, 
he  says,  that  ye  be  not  weary  in  well-doing.)     For  certainly 
he  that  is  idle  and  yet  able  to  work  must  needs  be  a  busy 
body.     But  alms  are  given  to  those  only  who  are  not  able 
to  support  themselves  by  the  work  of  their  own  hands,  or 
who    teach,    and    are    wholly    occupied    in   the   business  of 
teaching.     For  thou  shalt  not  muzzle  the  ox,  he  says,  when  Deut. 
he  treadeth  out  the  corn.     And  the  labourer  is  worthy  of  his  ?^,' 5* 
reward.     So  that  neither  is  he  idle,  but  receives  the  reward  ^,  I8. 
of  work,  and  great  work  too.     But  to  pray  and  fost,  being  Llikelo 
idle",  is  not  the  work  of  the  hands.     For  the  work  that  he  is'^- 

"  See    on    1   Thess.  4,   12.  pp.  397,     near  Antioch,  but  it  appears  (Tr.   p. 
398.  where  he  says  nearly  the  same.     124.)  that  they  were  industrious. 
On  1  Tim.  5,  10.  he  praises  the  Monks 


506  The  idle  f.o  be  corrected,  hut  not  starved. 

2THr.?.lit^i'c  spealiing  of  is  the  u'ovk  of"  the  lumds.     And  that  you 
^iL'lli:  may  not  susj)ect  any  such  thing,  lie  has  added, 

Workinff  not  at  all,  but  are  busy  bodies.  Now  them 
that  are  such  ive  command  and  exhort  by  our  Lord 
Jesus. 

13ccause  he  had  touched  tljcm  severely,  wishing  to  render 
his  discourse  more  mild,  he  adds,  by  the  Lord,  again  shewing 
in  this  way  that  it  was  authoritative  and  fearful. 

That  icith  quietness  they  irork  and  eat  their  oivn  bread. 

Why  has  he  not  said,  But  if  they  are  not  disorderly,  let 
them  ])e  maintained  by  you  ;  but  requires  both,  that  they  be 
quiet,  and  that  they  work  ?  Because  lie  wishes  them  by 
working  to  support  themselves,  for  this  is  meant  by  eating 
their  own  bread,  tliat  is,  bread  earned  by  their  own  labours, 
and  not  that  belonging  to  another,  which  is  obtained  by 
begging. 

Ver.  13.  But  ye,  brethren,  he  not  weary  in  well  doing. 

See  how  immediately  the  fatherly  bowels  were  overcome. 
He  was  not  able  to  carry  on  his  reproof  farther,  but  again 
pitied  them.  And  see  with  what  discretion  !  He  has  not 
said,  But  pardon  them,  imtil  they  are  amended  ;  but  what .'' 
But  ye,  he  not  weary  in  well  doing.  Withdraw  yourselves, 
he  says,  from  them,  and  reprove  them  ;  do  not,  however, 
suffer  them  to  perish  with  hunger.  What  then,  he  says,  if 
having  abundance  from  us,  he  should  remain  idle  ?  In  that 
case,  he  says,  I  have  spoken  of  a  mild  remedy,  that  you  with- 
draw yourselves  from  him,  that  is,  do  not  allow  him  free 
conversation.  Shew  that  you  are  angry.  And  this  is  no 
little  matter.  For  such  is  the  reproof  that  is  given  to  a 
brother,  if  we  wish  really  to  amend  him.  We  are  not  ignorant 
of  the  methods  of  reproof.  For  tell  me,  if  you  had  a  brother 
in  the  flesh,  would  youthen  overlook  him  pining  with  hunger? 
Truly  I  think  not;  but  perhaps  you  would  even  correct 
him. 

Ver.  14.  And:  if  any  man  obey  not  our  word  by  this 
Epistle. 

See  the  humility  of  Paul,  lie  has  not  said.  He  that  disobeys, 
disobeys  nic,  but  he  mildly  and  gently  glances  at  him,  note  that 
man.  This  he  bids  them  do,  that  he  may  not  escape  notice. 
Hare  no  company  with  him.    This  also  is  no  little  castigation. 


The  poor  not  to  he  harsMy  reproved  for  begging.  507 

Then  again    he  says,  that  he  may  he  ashamed.     Thus  he   Hom. 
does  not  permit  them  to  proceed  farther.     For  as  he  had 


said,  if  any  would  not  work  neither  should  he  eat,  fearing 
lest  they  should  perish  by  hunger,  he  has  added,  in  doing 
good,  be  not  ye  tveary.  Thus  having  said,  Withdraw  your- 
selves, and  have  no  company  with  him,  then  fearing  lest  this 
very  thing  might  cut  him  off  from  the  brotherhood — for  he 
who  gives  himself  up  to  despair,  will  quickly  be  lost  if  he  is 
not  admitted  to  freedom  of  conversation — he  has  added, 

Ver.  15.  Yet  count  him  not  as  an  enemy,  but  admonish 
him  as  a  brother. 

By  this  he  shews  that  he  has  assigned  a  heavy  punishment 
against  him,  in  depriving  him  of  freedom  of  conversation. 

For  if  to  be  a  receiver  even  with  many  others  is  worthy  (3) 
of  disgrace,  when  they  even  reprove  whilst  they  offer  it,  and 
withdraw  themselves,  how  great  is  the  reproach.  For  if  only 
giving  rather  tardily,  and  with  murmuring,  they  inflame  the 
receivers — for  tell  me  not  of  impudent  beggars,  but  of  the 
faithful — if  they  were  to  reprove  whilst  they  give,  what  would 
they  not  do  ?  to  what  punishment  would  it  not  be  equal  ? 
But  we  do  not  so,  but  as  if  wc  had  been  greatly  injured,  we 
so  insult  and  turn  away  from  tliose  who  beg  of  us.  Thou  dost 
not  give,  but  why  dost  thou  also  grieve  him?  Admonish  them, 
he  says,  as  brethren,  do  not  insult  them  as  enemies.  He  who 
admonishes  his  brother,  does  it  not  publicly.  He  does  not 
make  an  open  shew  of  the  insult,  but  he  does  it  privately '  e^cr^ja- 
and  with  much  address,  and  grieving,  as  hurt,  and  weeping '^"'^' 
and  lamenting.  Let  us  bestow  therefore  with  the  disposition 
of  a  brother,  let  us  admonish  with  the  good  will  of  a  brother, 
not  as  if  we  grieved  at  giving,  but  as  if  we  grieved  for  his 
transgressing  the  commandment.  Since  what  is  the  advan- 
tage ?  For  if,  even  after  giving,  you  insult,  you  destroy  the 
pleasure  of  giving.  But  when  you  do  not  give  and  yet  insult, 
what  wrong  do  you  not  do  to  that  wretched  and  unfortunate 
man  ?  He  came  to  you,  to  receive  pity  from  you,  but  he 
goes  away  having  received  a  deadly  blow,  and  weeps  the 
more.  For  when  by  reason  of  his  poverty  he  is  compelled 
to  beg,  and  is  insulted  on  account  of  his  begging,  think  how 
great  will  be  the  punishment  of  those  who  insult  him.  He  Prov. 
that  dishonoureth  the  poor,  it  says,  provoketh  his  Maker. ^^l^^^^^ 


508  Peace  with  all  how  needful.     Salutation. 

2THES.  For  tell  mc,  did  He  sufFer  him  to  be  poor  for  thy  sake,  that 

'thou  niightest  bo  able  to  heal  thyself^ — and  dost  thou  insult 

'  iytu  iiiiii  ^r]^o  f()j.  ^\^y  j,jj].g  jj.  poor  ?  What  obstinacy '  is  this !  what  an 
act  of  ingratitude  is  it.  Admonish  him  as  a  brother,  he  says, 
and  after  having  given,  he  orders  you  to  admonish  him.  But 
if  even  without  giving  we  insult  him,  what  excuse  shall  we 
have  ? 

Ver.  16.  Noiv  the  Lord  of  peace  Himself  give  you  peace 
always  by  all  meansK 

See  how,  when  he  mentions  things  that  are  to  be  done,  he 

sets   his   mark    upon    them   by  prayer,  adding  prayer   and 

supplication,  like  certain  marks  set  upon  things  that  are  laid 

^  or,  in  up.     Give  you  peace,  he  savs,  by  all  means^.     For  since  it 

evert/  ,  ,  *" 

ivai/.  was  likely  that  contentions  would  arise  from  these  things, 
those  men  becoming  exasperated,  and  the  others  not  supply- 
ing such  persons  so  readily  as  formerly,  he  with  good  reason 
now  offered  this  prayer  for  them,  saying.  Give  you  p)eace 
always.     For  this  is  what  is  sought,  that  they  may  have  it 

■'  ■^j'""** always,  that  is,  by  all  means.  He  wishes  them  on  all  sides'' 
to  be  at  peace,  that  they  may  have  no  occasion  of  contention 

»  '■f «T-a- fi'om  any  quarter.  For  every  where*  peace  is  a  good  thing? 
even  towards  those  who  are  without.     For  hear  him  elsewhere 

^^^{a,  saying.  If  it  be  possible,  as  much  as  lieth  in  you,  live  peaceably 
with  all  men.  For  nothing  is  so  conducive  to  the  right 
performance  of  the  things  which  we  wish,  as  to  be  peaceable 
and  undisturbed,  as  to  be  free  from  all  hatred,  and  to  have  no 
enemy. 

The  Lord  be  with  you  all. 

Ver.  17,  18.  The  salutation  of  Paul  with  inine  own  hand, 
which  is  the  token  in  every  Epistle,  so  I  write.  The  grace 
of  our  Lord  Jesus  Christ  be  with  you  all.     Amen. 

This  he  says  that  he  writes  in  every  Epistle,  that  no  one 

*aee  p.  ^^^y  \^q  able  to  counterfeit  them,  his  subscription^  being  sub- 
joined as  a  great  token.  And  he  calls  the  prayer  a  salutation, 
shewing  that  every  thing  they  then  did  was  spiritual ;  even 
when  it  was  })ro])er  to  offer  salutation,  the  thing  was  attended 

^  Montf.   in  every  place,  which  he  may  be  accounted  for  by  the  Vulgate 

thinks  the  comment  requires.     It  is  so  having  it  so.     Savile  has  rgara»,  Ben. 

in  no  Ms.  nf  St.  Chrys.  yet  collat'jd,  rSr»). 
and  Hervetus'  translation,  in  omniloco, 


Separation  from  Brethren  less  feared  than  of  old.         509 

with  advantage ;  and  prayer,  not  merely  a  symbol  of  friendship.  Hom. 

With  this  he  began,  and  with  it  he  ends,  guarding  with  strong  '■ — 

walls  what  he  had  said  elsewhere,  and  laying  safe  foundations, 
he  brings  it  also  to  a  safe  end.     Grace  be  unto  you  and  peace, 
he  says;  and  again,  The  grace  of  our  Lord  Jesus  Christ  be  with 
you  all.  Amen.    This  also  the  Lord  promised  to  His  disciples, 
saying,  Lo,  I  am  with  you  alway,  even  unto  the  end  of  the  Mat.28, 
world.     But  this  takes  place  when  we  are  willing.     For  He     ' 
will  not  bo  altogether  with  us,  if  we  place  ourselves  at  a 
distance.     '  I  will  be  with  you,'  He  says,  '  always.'    Let  us 
not  therefore  drive  away  grace.     He  wishes  us  to  withdraw 
from  every  brother  that  walketh  disorderly.     This  was  then 
a  great  evil,  to  be  separated  from  the  whole  body  ^  of  the  i  Gr/<</- 
brethren.     By  this  indeed  he  punishes  all,  as  elsewhere  in**^**- 
his  Epistle  to  the  Corinthians  he  says,  With  such  an  one  «OiCor.5, 
not  to  eat.     But  now  the  majority  do  not  think  this  a  great ^^' 
evil.     But  all  things  are  confounded  and  corrupted.     With 
adulterers,  with  fornicators,  with  covetous  persons,  we  mix 
freely,  and  as  a  matter  of  course.    If  we  ought  to  uithdraw 
ourselves  from  one  who  was  only  supported  in  idleness,  how 
much  more  from  the  others.     And  that  you  may  know  how 
fearful  a  tiling  it  was  to  be  separated  fi'om  the  company  of 
the  brethren,  and  what  advantage  it  produces  to  those  who 
receive  reproof  with  a  right  mind,  hear  how  that  man,  who 
was  puffed  up  with  sin,  who  liad  proceeded  to  the  extreme  of 
wickedness,  who  had  committed  such  fornication  as  is  not 
named  even  among  the  heatliens,  who  was  insensible  of  his 
wound — for  this  is  the  excess  of  perversion — he  after  all, 
though  such  an  one,  was  so  bent  down  and  humbled,  that 
Paul  said.  Sufficient  to  such  an  one  is  this  punishment  which'2Cor.<2^ 
was  inflicted  of  many.      Wherefore  confirm  yoh'r  love  toward  '  ^' 
him.     P'or  as  a  member  separated  from  the  rest  of  the  body, 
so  was  he  at  that  time. 

But  the  cause,  and  that  from  which  this  was  then  so  terrible,  (4) 
was,  because  even  the  being  with  them  was  thought  by  them 
a  great  blessing.  For  like  men  who  inhabit  one  house,  and 
are  under  one  father,  and  partake  oi"  one  table,  so  did 
they  then  dwell  in  every  Church.  How  great  an  evil  there- 
fore was  it  to  fall  from  so  great  love  !  But  now  it  is  not  even 
thought  to  be  a  great  evil,  because  r either  is  it  considered 


510  Example  of  Teadicr.     Duty  of  Working . 

2THEs.any  great  thing  when  we  are  united  witli  one  another.  What 
— — '- —  was  then  in  the  order  of"  punishment,  this,  on  account  of  the 
great  coldness  of  love,  now  takes  place  even  apart  from  punish- 
ment, and  we  withdraw  from  one  another  causelessly,  and 
from  coldness.  For  it  is  the  cause  of  all  evils  that  there  is 
no  love.  This  has  dissolved  all  ties,  and  has  disfigured  all 
that  was  venerable  and  splendid  in  the  Church,  in  which  we 
ought  to  have  gloried. 

Great  is  the  confidence  of  the  Teacher,  when  from  his  own 
good  actions  he  is  entitled  to  reprove  his  disciples.  Where- 
2Thes.  fore  also  Paul  said,  For  yourselves  knoio  how  ye  ought  to 
^'  '•  follow  ics.  And  he  ought  to  be  a  Teacher  more  of  life  than 
of  the  word.  And  let  no  one  think  that  this  is  said  from  a 
spirit  of  boasting.  For  it  was  as  reduced  to  necessity  that  he 
spoke  it,  and  with  a  view  to  general  advantage.  For  ice 
behaved  not  ourselves,  he  says,  disorderly  among  you.  From 
this  do  you  not  see  his  humility,  in  that  he  calls  it, '  for  nought,' 
and  '  orderly  behaviour  ^?'  We  did  not  behave  ourselves 
disorderly  among  you,  he  says,  neither  did  we  eat  any  man's 
bread  for  nought.  Here  he  shews  that  perhaps  also  they  were 
poor ;  and  tell  me  not,  '  But  they  were  not  all  poor.'  For  he 
is  discoursing  concerning  the  poor,  and  those  who  obtained 
their  necessary  subsistence  from  no  other  source  than  from 
the  work  of  their  hands.  For  he  has  not  said,  that  they  may 
have  it  from  their  fathers,  but  that  by  working  they  should  eat 
their  own  bread.  For  if  I,  he  says,  a  herald  of  the  word  of 
doctrine,  was  afraid  to  burden  you,  much  more  he  who  docs 
you  no  service.  For  this  is  truly  a  burden.  And  it  is  a 
burden  too,  when  one  does  not  give  with  much  alacrity;  but 
this  is  not  what  he  hints  at,  but  as  if  they  were  not  able  to  do 
it  easily.  For  why  dost  thou  not  work  ?  For  God  hath  given 
thee  hands  for  this  purpose,  not  that  thou  shouldest  receive 
from  others,  but  that  thou  shouldest  impart  to  others. 

But  the  Lord.,  he  says,  be  with  you.     This  prayer  also  we 

may  offer  for  ourselves,  if  we  do  the  things  of  the  Lord.     For 

^g^2o^'hear  Christ  saying  to  His  disciples,  Go  ye  and  teach  all  men, 

baptizing  them  in  the  Name  of  the  Father,  and  of  the  Son,  and 

of  the  Holy  Ghost.     Teaching  them  to  observe  all  things 

S   »iii  (B.  il,  \j.  »)j  Sw^iav  xu\>.7  KO.)  VJTa%iai. 


Teaching  ourselves,  ice  teach  others  ht/  example.  511 

whatsoever  I  have  commanded  you,  and,  lo,  I  am  with  you  Hom. 

ahcay,  even  unto  the  end  of  the  u-orld.     These  things  were '— 

said  not  only  to  them,  but  also  to  you.  For  that  the  promise 
is  not  made  to  them  only,  but  to  those  also  who  walk  in  their 
steps,  is  manifest  from  His  saying  to  the  end  of  the  ivorld. 

What  then  does  He  say  to  those  who  are  not  teachers  ?  Moral. 
Each  of  you,  if  he  will,  is  a  teacher,  although  not  of  another, 
yet  of  himself.  Teach  thyself  first.  If  thou  teachest'  lo'i.e.thy- 
observe  all  things  whatsoever  He  commanded,  by  this  means  ^ 
thou  wilt  have  many  emulating  thee.  For  as  a  lamp,  when 
it  is  shining,  is  able  to  light''  ten  thousand,  but  being  extin- 
guished will  not  give  light  even  to  itself,  nor  can  it  lighten 
other  lamps ;  so  also  in  the  case  of  a  pure  life,  if  the  light 
that  is  in  us  be  shining,  we  shall  make  both  disciples  and 
teachers  numberless,  being  set  before  them  as  a  pattern  to 
copy.  For  neither  will  the  words  proceeding  from  me  be 
able  so  to  benefit  the  hearers,  as  our-  life.  For  let  a  man,  if 2  b. 
you  will,  be  dear  to  God,  and  shining  in  virtue,  and  having  a  ^"""^ 
wife ;  (for  it  is  possible  for  a  man  having  a  wife  and  chil- 
dren and  friends  to  please  God ;)  tell  me,  will  he  not  be  able 
much  more  than  I  to  benefit  all.?  For  me  they  will  hear' 
once  or  twice  in  a  month,  or  not  even  once,  and  even  though 
they  have  kept  what  they  have  heard  as  far  as  the  threshold 
of  the  Church,  they  presently  let  it  drop  away  from  them: 
but  seeing  the  life  of  that  man  constantly,  they  receive  great 
advantage.  For  when  being  insulted  he  insults  not  again, 
does  he  not  almost  infix  and  engrave  upon  the  soul  of  the 
insulter  the  reverence  of  his  meekness  ?  And  though  he  does 
not  immediately  confess  the  benefit,  being  ashamed  from 
anger,  or  put  to  confusion,  yet  nevertheless  he  immediately 
is  made  sensible  of  it.  And  it  is  impossible  for  a  man  that 
is  insolent,  though  he  be  a  very  beast,  to  associate  with  one 
who  is  patient  of  evil,  without  going  away  much  benefited. 
For  although  we  do  not  what  is  good,  we  however  all  praise 
it  and  admire  it.  Again,  the  wife,  if  she  see  her  husband 
meek,  being  always  with  him,  receives  great  advantage,  and 
the  child  also.     It  is  therefore  in  the  power  of  every  one  to 

h  kva^at,  to  set  alight.  the  Greek,  but  must  at  all  events  be 

i   1  Paris   Ms.  B.  and  L.  add  ukov-     understood. 
iroirai,  which  is  not  quite  necessary  to 


(5) 


512  Head  of  a  Family  should  be  its  teacher. 

2  Thes.  be  a  teacher.  Vox  he  says,  Edify  one  another,  even  as  also 
,-Jr-^'y^  do.  For  mark,  lias  any  loss  befallen  the  family?  The 
6,  11.  wife  is  disturbed,  as  being  weaker,  and  more  extravagant,  and 
fond  of  ornament;  the  man  if  he  be  a  philosopher,  and  a 
derider  of  loss,  both  consoles  her,  and  persuades  her  to  bear 
it  with  fortitude.  Tell  me,  then,  will  he  not  benefit  her  much 
more  than  our  words  ?  For  it  is  easy  for  any  one  to  talk,  but 
to  act,  when  we  are  reduced  to  the  necessity,  is  very  difficult. 
On  this  account  human  nature  is  wont  rather  to  be  regulated 
by  deeds.  And  such  is  the  superiority  of  virtue,  that  even  a 
slave  often  benefits  a  whole  family  together  with  the  master. 
For  not  in  vain,  nor  without  reason,  does  Paul  constantly 
command  them  to  practise  virtue,  and  to  be  obedient  to  their 
masters,  not  so  much  regarding  the  service  of  their  masters, 
as  that  the  word  of  God  and  the  doctrine  be  not  blasphemed. 
But  when  it  is  not  blasphemed,  it  will  soon  also  be  admired. 
And  I  know  of  many  families,  that  they  have  benefited  by 
the  virtue  of  their  slaves.  But  if  a  servant  placed  under 
authoi'ity  can  improve  his  master,  much  more  can  the  master 
his  servants.  Divide  then  with  me,  I  beseech  you,  this 
ministry.  I  address  all  generally,  do  you  each  individual 
privately,  and  let  each  charge  himself  with  the  salvation  of 
his  neighbour.  For  that  it  becomes  one  to  preside  over 
those  of  his  household  in  these  matters,  hear  where  Paul 
1  Cor.  sends  women  for  instruction;  And  if  the//  icill  learn  any 
^^'^"^-  thitK/,  let  tliern  ask  their  husbands  at  home;  and  he  does  not 
lead  them  to  the  Teacher.  For  as  in  the  schools  of  learning, 
there  are  teachers  even  among  the  disciples,  so  also  in  the 
Church.  For  he  wishes  the  Teacher  not  to  be  troubled  by 
all.  "Wherefore?  Because  then  there  will  be  great  advan- 
tages, not  only  that  the  labour  will  be  light  to  the  Teacher, 
but  that  each  of  the  disciples  also,  having  taken  pains,  is 
soon  able  to  become  a  tjacher,  m.iking  this  his  concern. 

For  see  how  great  a  service  the  wife  contributes.  She 
keeps  the  house,  and  takes  care  of  all  things  in  the  house, 
she  presides  over  her  handmaids,  she  clothes  them  with  her 
own  hands,  she  causes  thee  to  be  called  the  father  of  children, 
she  delivers  thee  from  brotliels,  she  aids  thee  to  live  chastely, 
she  puts  a  stop  to  the  strong  desire  of  nature.  And  do  thou 
also  benefit  her.     How?    In   spiritual   things   stretch  forth 


Husband  head  of  the  u'ife,  his  obligations  to  her.         513 
thy  hand.     Whatever  useful  things  thou  hast  heard,  these,  Hom 


like  the  swallows,  bearing  off  in  thy  mouth,  carry  away  and 
place  them  in  the  mouth  of  the  mother  and  the  young  ones. 
For  how  is  it  not  absurd,  in  other  things  to  think  thyself 
worthy  of  the  preeminence,  and  to  occupy  the  place  of  the 
head,  but  in  teaching  to  quit  thy  station.  The  ruler  ought 
not  to  excel  the  ruled  in  honours,  so  much  as  in  virtues. 
For  this  is  the  «luty  of  a  ruler,  for  the  other  is  the  part  of  the 
ruled,  but  this  is  the  achievement '  of  the  ruler  himself.  If  *a!T«f- 
thou  enjoyest  much  honour,  it  is  nothing  to  thee,  for  thou  '"'"" 
receivedst  it  from  others.  If  thou  shinest  in  much  virtue, 
this  is  all  thine  own. 

Thou  art  the  head  of  the  woman,  let  then  the  head  regu- 
late the  rest  of  the  body.  Dost  thou  not  see  that  it  is  not  so 
much  above  the  rest  of  the  body  in  situation,  as  in  fore- 
thought, directing  like  a  steersman  the  whole  of  it?  For  in 
the  head  are  the  eyes  both  of  the  body,  and  of  the  soul. 
Hence  flows  to  them  both  the  faculty  of  seeing,  and  the  power 
of  directing.  And  the  rest  of  the  body  is  appointed  for 
service,  but  this  is  set  to  command.  All  the  senses  have 
thence  their  origin  and  their  source.  Thence  are  sent  forth 
the  organs  of  speech,  the  power  of  seeing,  and  of  smelling, 
and  all  touch.  For  thence  is  derived  the  root  of  the  nerves 
and  the  bones.  Seest  thou  not  that  it  is  superior  in  foresight 
more  than  in  honour?  So  let  us  rule  the  women,  let  us 
surpass  them,  not  by  seeking  greater  honour  from  them,  but 
by  their  being  more  benefited  by  us. 

I  have  shewn  that  they  afford  us  no  little  benefits,  but  if 
we  are  willing  to  make  them  a  return  in  spiritual  things,  we 
surpass  them.  For  it  is  not  possible  in  bodily  things  to  offer 
an  equivalent.  For  what  ?  dost  thou  contribute  much  wealth  ? 
but  it  is  she  who  preserves  it,  and  this  care  of  hers  is  an 
equivalent,  and  thus  there  is  need  of  her.  Wherefore  ?  Be- 
cause many,  who  had  great  possessions,  have  lost  all  because 
they  had  not  one  to  take  care  of  them.  But  as  for  the 
children,  you  both  communicate,  and  the  benefit  from  each 
is  equal.  She  indeed  in  these  things  rather  has  the  more 
laborious  service,  always  bearing  the  offspring,  and  being 
afflicted  with  the  pains  of  childbirth ;  so  that  in  spiritual 
things  only  wilt  thou  be  able  to  surpass  her. 

2  L 


514  Ruling  household  well  recompensed  above. 

2THE8,      Let  us  not  therefore  regard  how  we  shall  have  wealth,  but 

3  17  18. 

— — '■ — ^how  we  shall  present  with  confidence  to  God  the  souls  with 

which  we  are  entrusted.     For  by  regulating  them  we  shall 

also   most   highly  benefit   ourselves.     For  he  who  teaches 

another,  altliough  ho  does  nothing  else,  yet  in  speaking  is 

affected   with    compunction,  and    especially  when    he    sees 

himself  responsible  for  those  things,  on  account  of  which  he 

reproves  others.     Since  therefore  we  benefit  both   ourselves 

and  them,  and   through    them    the    household,   and  this  is 

preeminently  pleasing  to  God ;  let  us  not  be  weary  of  taking 

care  both  of  our  own  souls,  and  of  those  who  minister  to  us, 

that  for  all  we  may  receive  a  recompence,  and  with  much 

riches  may  arrive  at  the  holy  City  our  mother,  the  Jerusalem 

that  is  above,  from  which  God  grant  that  we  may  never  fall, 

but  that  having  shone  in  the  most  excellent  conversation, 

we  may  be  thought  worthy  with  much  confidence  to  see  our 

Lord  Jesus  Christ ;  with  Whom  to  the  Father,  together  with 

the  Iloly  Ghost,  be  glory,  power,  and  honour,  now  and  ever, 

and  world  witliout  end.     Amen. 


INDEX. 


A. 


Aaron,  why  be  was  not  smitten  with 
leprosy  as  Miriam,  221. 

Abel,  suffered  through  love,  382.  shall 
meet  Christ,  416. 

Abraham,  exampleofgood  use  of  riches, 
143.  his  ofFering  Isaac  a  type  of  our 
Lord's  death,  245. 

Abraham,  bid  sacrifice  Isaac,  that  he 
might  be  rewarded,  355.  an  example 
to  bereaved  parents,  368.  prayed  for 
Sodom,  382.  preferred  God  to  all 
things,  401.  heard  even  his  wife  for 
God's  sake,  401.  blessed  In  his  family 
for  this,  401.  not  heard  for  Sodom, 
421.  his  reward  greater  for  his  not 
knowing  the  future,  429.  had  chil- 
dren, but  was  not  covetous,  447.  his 
hospitality,  ib.  wronged  by  Lot,  ib. 

Accusation,  false,  met  by  explanation, 
true  by  acknowledgment  and  amend- 
ment, 500. 

Achaia,  Churches  of,  472. 

Achan,  sacrilege  of,  punished,  423. 

Actions,  tradition  by,  386,  504. 

Acts,  of  mercy  to  be  done  against  the 
last  day,  50.  v.  Mercy,  noble  acts 
not  performed  without  daring,  107. 
evil  actions  spring  from  thoughts, 
160. 

Adam,  first  of  mankind,  216.  in  Para- 
dise like  Christ  in  heaven,  244.  dif- 
ference between  him  and  a  Christian, 
253. 

Adjuration,  by  Christ,  once  feared,  now 
despised,  456.  by  children,  eyes  of 
husband,  &c.  feared,  457.  a  woman 
rewarded  for  regarding,  459. 

Admiration,  note  of,  437. 

Admonition,  indirect  most  efFective, 
396.  relieved  by  praise,  397.  dis- 
liked, 440,  41,  should  be  gentle,  443. 
followed  up  with  prayer,  454,  496. 
of  an  ofiFending  brother,  private,  507. 
sealed  by  prayer,  508. 

2 


Admonitions,  should  be  coupled  with 
commendations,  90. 

Adrian,  suflerings  of  Jews  from,  423. 

Adultery,  has  worse  effects  than  forni- 
cation, 161. 

Adultery,  is  uncleanness,38l.  forbidden 
to  men  as  well  as  to  women,  388, 
390.  punished  in  women  by  Roman 
law,  390.  a  work  of  darkness,  431. 
most  insulting  if  open,  449. 

Affliction, oi se\i novi  a  virtue,  at  Day  of 
Judgment  an  unprofitable  reflection, 
155.  a  benefit,  175.  no  one  free  from 
it  even  in  this  world's  contests,  ibid, 
from  it  ease  springs,  178. 

Affliction,  admits  spiritual  joy,  340. 
see  Trial.  The  lot  of  Christians, 
365.  less  felt  when  we  have  great 
blessings,  401.  grace  and  comfort  in, 
470.  unity  a  help  in,  471.  shakes 
the  weak,  confirms  the  strong,  471. 
comfort  in,  475.  a  temptation  against 
love  of  God,  503. 

Ahithophel,  example  of  flattery,  37. 

Alexajuler  the  coppersmith,  497. 

Alexander,  called  the  Macedonian, 
347.  his  conquests  prophesied  of,  ib. 

Abns,  adorn  the  soul ;  root  out  covet- 
ousness;  raise  soul  towards  heaven, 
5.  bring  blessings,  6.  assist  the  dead, 
38.  a  help  to  Catechumens,  38.  mea- 
sured by  the  purpose  of  the  giver, 
170.  and  172.  are  a  sweet  savour  to 
God,  ibid,  should  be  given  in  propor- 
tion to  the  property  a  person  has, 
270.  are  a  more  beautiful  clothing 
than  golden  ornaments,  304. 

Alms,  see  Hunger,  Brethren,  SfC.  sur- 
passed by  thanksgiving  in  losses,  371. 
giving,  relieves  one's  losses,  372. 
stores  for,  373.  enjoined  after  losses, 
398.  oil  of  our  lamp,  452.  are  for 
those  who  cannot  support  themselves, 
505. 

Almsgiving,  to  Ministers  a  gain  to  the 
giver,    14.    the   right   disposition   of 

L  2 


516 


INDEX. 


giving,  16.  removes  gins  of  the  giver, 
ibid,  should  be  to  the  poorer  before 
the  richer,  ibid,  not  to  a  paint  in 
abundance,  Hi.  .«hould  be  without 
nice  curiosity,  ibid,  its  good  efiects 
on  man's  nature,  IGl.  does  more 
good  to  the  giver  than  the  receiver, 
1G5.  shewn  to  be  the  best  thing 
by  time  present,  and  future,  195. 

Aiiifilek,  conquered  by  Moses'  prayer, 
497. 

Ambassadors^  honour  due  to,  341. 

Amulets,  used  in  sickness,  applied  by 
old  women,  279,  280.  a  device  of 
Satan's,  281.  the  use  of  them  con- 
demned by  the  better  sort  of  heathens, 
ibid. 

Amulets,  369. 

Anemias,  sin  and  punishment  of,  424. 

Anarchi/,  Antichrist's  opportunity,  492. 

Anchor,  hope  of  Resurrection,  an,  464. 

Angels,  Colcssians'  notion  about  them 
refuted,  214.  created  by  the  Son, 
ibid,  all  things  done  by  them,  are  of 
Christ,  215.  afore-time  enemies  to 
man,  were  reconciled  to  him  by 
Christ,  217-  therefore  they  could  not 
bring  man  to  God,  218.  before  recon- 
ciliation according  to  the  number  of 
the  nations,  after  according  to  num- 
ber of  believers,  219.  could  not  per- 
suade men  to  reconciliation,  for  they 
could  not  bind  Satan,  225.  notion 
about  them  again  refuted  by  his 
saying  that  men  can  continue  in  the 
state  of  grace  only  by  faith  in  Christ, 
not  by  them,  22(J.  nor  are  they  needed 
since  men  are  '  knit'  to  Christ,  228. 
notion  about  them  answered  again  by 
Christ's  being  in  Christians,  237-  and 
because  perfection  is  in  Christ  only, 
238. Colossians'notionabout  them  fully 
met,  256.  it  arose  from  some  false 
teacher,  out  of  his  vainglory,  257-  it 
caused  them  to  let  go  their  hold  of 
Christ,  and  so  be  lost,  258.  the  doc- 
trine was  altogether  of  man,  cither 
from  some  Jew,  or  from  the  Gentiles, 
ibid. 

Angels,  attend  on  children,  404,  474. 
work  of  in  the  ResuTreotion,415 — 17. 
host  of,  described  as  surrounding 
Christ,  474. 

Anointing,  metaphorically,  for  encou- 
raging, 465,  6. 

Antichrist,  might  seem  a  sign  of  Christ's 
coming,  430.  is  not  an  exact  one,  ibid, 
will  come  first,  and  so  far  a  sign, 
464,  5.  C'hrist  left  no  room  for  his 
deceit,  465.  he  that  shall  come  in  his 
own  name,  465.  fables  about,  as  of 
his  bending  the  knee,  465.  wrought 
in   by  Satan,  ib.  466,  485.  proud  as 


Satan,  465,  6.  called  the  Apostacy, 
484,  493.  will  not  set  up  idolatry, 
ib.  will  be  worshipped  in  God's 
Temple,  i.  e.  in  Churches,  ib.  miracles 
of,  ib.  is  not  Satan,  485.  what  with- 
held, the  Roman  Empire,  491,  493. 
Nero  a  type  of,  492.  Christ's  mere 
appearing  shall  destroy,  492.  wonders 
of  false,  49J.  permitted  for  silencing 
of  unbelievers,  493. 

Atitioch,  monks  near,  505.  note  e. 

Apollinarius,  of  Laodicea,  61.  his  fol- 
lowers denied  that  our  Lord  took  a 
soul,  80. 

Apostacy,  see  Antichrist. 

Apostles,  The,  examples  how  we  should 
meet  pride  arising  from  our  wisdom, 
67.  V.  Daniel  and  Joseph,  a  type, 
and  their  life  living  laws,  142.  taught 
and  then  left  those  they  had  taught 
to  teach  in  their  place,  287-  their 
ignorance  no  hindrance  to  the  spread 
of  the  Proclamation,  301. 

Apostles,  rejoiced  in  suffering,  340. 
chosen  as  unworldly,  350.  at  first 
curious  about  the  time  of  Consumma- 
tion, 425.  not  so  afterward,  425,  6 
not  informed,  426.  St.  Peter  chief  of, 
426. 

Appearing,  not  said  of  The  Father, 
but  of  The  Son,  63. 

Archippiis,  probably  held  some  office 
in  the  Church  at  Colossse,  182, 
320.  a  person  to  whom  S.  Paul 
would  have  the  Colossians  entirely 
subject,  321. 

Archangel,  415.  voice  of,  ib.  417. 

Avians,  like  heathens  in  making  a 
greater  and  a  lesser  God,  63.  said 
the  Son  was  no  where  called  '  Great,' 
ibid. 

Aristarchvs,  was  brought  up  from  Je- 
rusalem fellow-prisoner  with  S.  Paul, 
308. 

Arius  of  Alexandria,  61.  in  what 
way  heretical,  62.  how  his  heresy 
falls  before  S.  Paul's  text,  ibid. 

Ark,  100  years  building,  418.  resting- 
place  of,  419. 

Armenia,  mountains  of,  ark  rested  on, 
419. 

Armour,  spiritual,  433.  how  to  provide, 
434. 

Army,  the  Church  like  an,  443. 

Arrogance,  arising  from  thinking  of  our 
own  excellencies,  115. 

Arrogance,  see  Pride,  pride  produces, 
466. 

Article  the,  often  not  placed,  and  yet 
the  word  God  means  The  Father,  67. 

Artisans,  oppress  their  poorer  fellows, 
450. 

Arts,  knowledge  of,  should  not  make 


INDEX. 


517 


men  proud,  87.  not  learnt  without 
fear,  91.  to  be  used  in  God's  service 
in  serving  one  another,  not  to  with- 
draw men  from  spiritual  things,  125. 
base  arts  to  be  avoided,  126.  knowledge 
of  Art,  is  not  taken  from  a  man  by 
external  circumstances,  144. 

Ascalon,  country  beyond,  419.  men  of 
conquered  by  Samuel's  prayer,  497. 

Assyrians,  the,  sufferings  of  Jews  from, 
422.  King  of  conquered  by  Heze- 
kiah's  prayer,  497. 

Atoms,  notion  of,  409. 

Avarice,  souls  sacrificed  to,  391.  see 
Covetous  n.ess.  wickedness  of,  446. 
vain  excuses  for  answered,  446,  7. 

Avarice,  its  bad  effects,  71.  consists  in 
loving  money  at  all,  ibid,  hinders 
from  seeing  Christ's  Face,  72.  is  the 
root  of  evils,  ib.  hinders  from  being 
Christ's  servant,  ibid. 

Audacity,  examples  of,  58.  is  shewn  in 
causeless  rage,  69. 

Authority,  used  to  the  Faithful,  407. 


B. 


Babylonians,  sufferings  of  Jews  from, 
422.  destroyed  Median  empire,  492. 
their  fall,  ib. 

Baptism,  called  a  seal,  37.  makes  con- 
formable to  Christ's  death  in  being 
the  death  of  sin,  132.  men  freed  from 
sin  by,  and  have  the  Holy  Ghost  given 
them,  135.  men  are  delivered  as  it 
were  from  a  fever  and  wholly  diseased 
state  by  it,  ibid,  further  account  of 
benefits  it  confers  on  men,  136.  It 
gives  remission  of  sin,  grace,  and 
wealth,  137-  Prodigal  Son  an  exam- 
ple for  those  that  have  sinned  after 
Baptism,  ibid,  is  through  the  Cross, 
148.  the  way  prepared  for  it  by  the 
things  done  of  old  in  water,  245.  is  a 
circumcision  of  Spirit,  249.  not 
burial  only  but  resurrection,  ibid,  a 
death  mito  sin,  250.  prefigured  in 
Red  Sea,  260.  its  destroying  and 
new-making  effects  no  cause  for  mar- 
vel from  what  goes  on  in  nature, 
361. 

Baptism,  called  sleep  by  heretics,  407. 
of  Christ  not  so,  407.  too  often  de- 
ferred, 428.  St.  Greg.  Naz.  on  this 
practice,  ib.  note  d.  would  be  more 
deferred  if  men  knew  their  time,  428. 
form  of  not  derogatory  to  the  Son, 
495.  priest  has  one  with  people,  501. 

Baths,  luxury  of,  437- 

Beasts,  wild,  do  not  hurt  unless  strait- 
ened, 445.  man  inferior  to  in  bodily 
qualities,  468. 


Beauty,  no  cause  for  being  proud,  86. 

Bee,  lesson  from,  in  that  it  dies  in 
stinging,  445.  commended  in  Scrip- 
ture, ib. 

Beggars,  adjure  by  Christ  in  vain,  457. 
succeed  by   praising  ladies'  beauty, 

457.  driven  to  low  jesting,  and  jug- 
gling, ib.  and  to  loose  music,  458, 
thankful  under  great  privations,  458. 
at  Churches,  459.  cruel  treatment 
of,  507. 

Begging,  a  shameful  thing,  398,  507. 
misery  of,  445.  gets  alms  from  few, 

458.  a  lesson  to  those  who  tire  of 
prayer,  449. 

Beginning,  used  for  first  impulse,  or 
for  grounding,  466. 

Belief,  of  things  in  Heaven  increased 
from  what  takes  place  on  earth,  243, 
244,  245. 

Believers,  sins  of  punished,  421. 

Belly,  how  to  use  it  in  God's  service, 
1 25.  the  many  ways  m.en  make  it 
their  god,  149.  moderation  must  be 
put  as  a  boundary  to  it,  as  the  sand 
to  the  sea,  150. 

Benfa?nin,  tribe  of,  that  in  which  the 
Priest's  portion  was,  120. 

Bercea,  persecution  at,  348. 

Better  men,  thought  of  cures  pride, 
467. 

Bishops,  sometimes  called  Presbyters 
and  Deacons,  8.  have  authority  from 
Christ  by  succession,  222.  come  from 
God,  ibid,  are  ambassadors  from 
God,  223. 

Bishop,  see  Chrysostom,  Priest,  Ruler. 
responsibility  of,  455. 

Blasphemers,  hated  by  God,  taken  up 
by  the  devil  and  his  angels,  68. 

Blood,  resisting  unto,  483. 

Body,  the,  may  be  made  spiritual,  and 
at  length  shine  in  Heaven  like 
Christ's  Body,  150.  shall  be  made 
immortal  by  the  power  of  Christ, 
151.  is  sometimes  beautiful,  sin  never, 
276. 

Body,  see  Resurrection.  Formation  of 
a  mystery.  410.  structure  and  parts 
of,  ib.  mortal  and  liable  to  suffering, 
444.  and  soul  preserved  by  spirit, 
454.  beggars  maimed  in,  457,  8. 
unity  of,  requires  care  of  all  parts, 
471,2.  place  of  head  in,  513. 

Bonds,  a  furtherance  to  the  Gospel ,  3 , 2 1 . 
a  confirmation  of  the  Gospel,  13. 
give  confidence  to  others,  21.  cause 
preaching  both  from  envy  and  for  good- 
will, ibid,  the  great  service  they  are  to 
S.  Paul,  and  to  his  work,  :iOO.  a 
contrast  between  his  and  those 
the  women  bound  their  hair  with, 
302,  303.  S.  Paul's,  a  support  under 


518 


INDEX. 


all  kinds  of  tribulations,  321.  and  in 
temptations  to  luxury,  322. 

Books,  Christian  and  heathen,  468. 

Bowels,  of  Christ,  force  of  the  expres- 
sion, 18. 

Breasl-plale,  of  faith  and  love,  433. 

Brethren,  used  as  a  mark  of  honour, 
116. 

Brethren,  murdered  by  refusing  suste- 
nance, 423.  should  be  relieved  from 
hunger,  445.  disorderly  to  be  punish- 
ed, not  starved,  504 — 6.  nor  utterly 
cut  oflF,  607. 

Bride,  with  what  ornaments  she  should 
be  adorned,  333. 

Brutes,  superior  to  man  when  he  prides 
himself  on  qualities  they  have  in 
common  with  him,  86,  87,  88. 

Bulimy,  ravenous  disease  called,  467. 

Bust/bodies,  never  satisfied,  407.  danger 
to,  476. 


C. 


Cain,  envied  for  want  of  love,  382. 
his  sin  punished,  422.  his  sin  equal- 
led, 423.  had  no  written  law,  423. 

Calamities,  precede  Christ's  coming, 
4G5. 

Calling,  Christian,  requires  good  life, 
389.  many  fall  from,  482,  3.  God's 
will  in  our,  3SH,  434,  455,  482. 

Canticles,  mystical  interpretation  of, 
405. 

Care,  imdue,  takes  away  the  native 
force  of  the  soul,  116. 

Catechumens,  do  not  benefit  by  remem- 
brance in  the  Mysteries,  only  by 
alms,  38. 

Catasta,  368. 

Ceiling  gilded,  common  in  the  houses 
of  the  rich,  123. 

Cesar's  household  obedient  to  St.  Paul's 
preaching,  174. 

Chapels  of  Martyrs,  459.  some  built  by 
Constantino,  ib.  note  t.  poor  at  doors 
of,  ib.  alms  at,  ref.  in  note  t. 

Chariot,  61. 

Charmer,  unjiitied  if  bitten,  438. 

Charmi,  son  of,  punished,  423. 

Charms,  see  Amulets,  ofl'ered  in  sickness, 
369.  to  be  rejected  for  fear  of  God,  ib. 

Chastity,  specially  called  holiness,  381. 
bles^'ing  of  keeping  till  marriage, 
391.  sometimes  found  in  Heathens, 
394.  first  practice  of,  keeping  the 
eyes,  466.  fouiulatiou  of,  fasting,  ib. 

Cheerfulness,  right  in  all  events,  100. 

Children,  of  nobles  wear  golden  orna- 
ment round  the  neck  as  those  of 
high  birth,  4.  put  it  off  when  men, 
5.  require  to  be  indulged,  230.  loss 


of,  not  a  new  suffering,  and  a  gain 
to  them,  282.  may  be  wept  for,  but 
without  blasphemous  words,  283. 
at  Constantinoplehad learnt  songs  and 
dances  of  Satan  ;  should  be  instructed 
in  Psalms  and  Hymns,  288.  should 
never  be  left  to  intermix  freely  with 
servants  or  friends  even,  289.  the 
many  virtuous  lessons  they  may  be 
instructed  in  from  the  Psalms,  ibid. 

Children,texm  used  by  St.  Paul  when  he 
would  correct,  or  shew  fondness,  116. 

Children,  not  using  charms  for,  a 
martyrdom,  369.  loss  of,  too  great 
grief  for,  399,  400.  less  mourned 
for  by  her  who  is  happy  in  her 
husband,  401.  and  by  one  who 
loves  God.  ib.  what  children  happy, 
403 — 4.  waited  on  by  Angels,  403. 
good,  meet  their  fathers,  416.  eaten 
by  women,  422.  curiosity  of,  426. 
made  an  excuse  for  avarice,  445. 
many  that  have  none  covetous,  ib. 
God  may  take  away  if  made  an  ex- 
cuse, 446.  Patriarchs  had,  but  were 
not  covetous,  447-  why  given,  447. 
acknowledge  parents  merely  as  such, 
455.  early  learn  fabulous  notions, 
465,  478.  should  be  taught  to  fear 
Judgment,  478.  to  be  regulated,  479. 
to  be  prayed  for,  499.  cares  for,  sweet 
to  a  mother,  501. 

Children,  the  Three,  refreshed  in  the 
furnace,  340.  ventured  without  know- 
ing they  should  escape,  429. 

Christ,  how  glorified  in  S.  Paul's  life 
or  death,  32.  exhorts  disciples  by 
examples  of  Himself,  the  Father, 
and  Prophets,  60.  called  '  The  Great 
God'  by  S.  Paul,  64.  His  not  seizing 
to  Himself  equality  proves  Him  not 
lesser  than  the  Father,  ibid,  exhort- 
ed by  higher  examples,  G6.  His 
Divinity  not  matter  of  robbery,  but 
His  right;  natural  to  Him,  7Q.  His 
equality  with  God,  He  had  by  right, 
not  by  robbery,  77.  His  emptying 
Himself  His  own  act,  ibid.  He  did 
this  to  be  an  example  of  humility, 
not  to  shew  the  superiority  of  the 
Father,  ibid,  if  a  mere  creature  did 
not  humble  Himself  in  washing  dis- 
ciples' feet,  79.  His  humility  not  in 
doing  man's  work  only,  ibid,  in  what 
ways  like  and  unlike  other  men, 
ibid,  underwent  no  change  or  de« 
generacy  in  becoming  a  servant,  80. 
proved  to  have  taken  a  soul  against 
the  ApoUinarians,  80.  was  not 
servile  in  becoming  willingly  obedient 
to  His  Father,  but  greatly  honoured 
Him,  81.  His  humiliation  corre- 
spondent  to   His   height,  ibid.  His 


INDEX. 


519 


death  greater  humiliation  than  His 
being  a  servant,  ibid,  the  most  igno- 
minious death  of  all,  ibid,  humbled 
as  man,  82.  exalted  as  man,  ibid. 
His  gloiy,  honour,  or  dishonour  is 
the  Father's  too,  83.  His  obedience. 
His  exaltation,  84.  can  be  known 
only  by  faith,  131.  fellowship  in  His 
sufferings  and  death  through  faith, 
132.  died  while  in  the  body,  133. 
the  cause  of  His  sufferings,  134. 
men  apprehended  by  Him  while  fly- 
ing away  from  Him,  ibid,  comes 
Himself  to  take  His  friends  to  hea- 
ven, 153.  the  grief  it  will  be  to  be 
rejected  from  His  kingdom  at  the 
Judgment,  154.  men  are  saints  be- 
cause of  their  faith  in  Him,  183. 
His  names  symbols  of  His  bene- 
fits to  man,  184.  He  cometh  to  us 
through  the  poor,  188.  present  at  the 
table  of  the  poor,  189.  the  greatness 
of  His  work  in  redemption,  204. 
First  of  the  Church,  as  Adam  of 
men,  216.  as  first-fruits  of  the  dead 
offers  all  men  as  a  sacrifice,  ibid, 
still  suffers  in  His  members,  227. 
does  many  things  for  them  now,  228. 
reasons  why  He  came  at  this  time, 
not  in  old  time,  229 — 234.  in  Him 
is  hid  all  wisdom,  240.  '  Fulness  of 
Godhead'  in  Him  means  that  God 
dwelleth  in  Him,  248.  man's  near- 
ness to  Him,  249.  as  being  the  cause, 
He  is  Consubstantia],  ibid,  blotted  out 
the  bond  that  was  against  man  by 
His  death,  250.  and  then  tore  it  in 
two,  251.  conquered  Satan  on  the 
Cross,  ibid.  His  death  public  ;  His 
Resurrection  private,  ibid,  so  beauti- 
ful it  is  not  possible  to  tell,  272.  is 
put  on  by  clothing  the  soul  with 
virtues,  303,  304.  present  at  mar- 
riages, 331.  with  His  Angels,  332. 
Christ,  glorified  in  suffering,  340.  wait- 
ing for,  348.  His  Resurrection  a 
ground  of  hope,  349,  435.  will  judge 
quick  and  dead,  349,  381,  438,  504. 
known  by  the  Jews,  though  slain  by 
them,  3G1.  foretold  affliction  to  lighten 
it,  365.  suffered  for  us  vsfhile  enemies, 
366.  he  that  can  give  to,  rich, 
372.  Death  of,  proves  Incarnation 
real,  407.  is  in  the  Faithful,  408. 
our  Pilot,  412.  words  of  recorded 
only  by  St.  Paul,  415.  voice  of,  raises 
the  dead,  415.  honour  of  meeting, 
416.  checked  curiosity  about  the  end, 
427,  430.  comes  as  a  thief,  and  why, 
430.  comes  suddenly  though  preceded 
by  Antichrist  and  Elias,  430,  31.  no 
immediate  sign,  430.  command  of,  to 
obey  rulers,   though  bad   men,  441. 


adjuration  by,  to  be  feared,  456.  now 
diregarded,  ib.  woman  rewarded  by 
a  vision  of,  for  regarding  adjuration, 
457.  comes  to  table  in  the  poor,  461. 
proclaimed  at  hand  to  induce  dis- 
appointment, 464.  spoke  particularly 
of  Consummation  to  provide  against 
deceivers,  465.  coming  of  to  be  like 
lightning,  465.  preceded  by  calami- 
ties, 465.  by  Antichrist,  ib.  by  Elias, 
ib.  494.  taught  humility  by  washing 
Disciples'  feet,  468.  coming  of  lively 
set  forth,  474.  suffering  for,  glorious, 
483.  coming  of  will  be  with  gathering 
of  Saints,  484.  followers  of  Antichrist 
would  in  no  case  have  believed,  493. 
Did  not  openly  call  Himself  God, 
493.  not  really  disbelieved  because 
called  so,  ib.  excuses  for  not  believing 
taken  away  through  Antichrist,  493. 
came  in  the  Father's  name,  ib.  called 
the  Love  of  the  Truth,  494.  Friend  of 
man,  495.  glory  of  to  save  men,  ib. 
is  present  where  men  pray  together, 
499.  to  be  waited  for,  504.  forbade 
idleness,  ib. 
CItristians,  of  old,  sharers  of  St.  Paul's 
sufferings,  46.  if  they  glorify  Christ 
and  live  not  rightly,  insult  Him, 
and  worse  than  heathen,  84.  enemies 
to  the  Cross,  who  seek  ease  and 
luxury,  1 47.  each  should  have  thought 
for  his  conduct  in  every  particular, 
160.  called  Faithful  because  of  mys- 
teries entrusted  to  them  never  en- 
trusted to  others,  184.  are  called  to 
have  a  portion  of  the  Saints  in  light, 

202.  translated   into   it   by    Christ, 

203.  yet  prefer  ease  and  luxury  in 
this  world,  204,  205.  one  who  does  not 
act  as  if  he  believed  Christ  to  be 
God  is  worse  than  a  Gentile,  206. 
contrast  between  state  of  at  Bap- 
tism, and  Adam's  state  in  Paradise, 
253,  254.  punishment  of,  in  case  of 
fall  after  Baptism,  254.  can  only  be 
kept  in  his  state  of  purity  by  a  vir- 
tuous life,  255.  are  risen  with  Christ, 
therefore  their  life  is  not  this  life,  nor 
will  it  appear,  till  He  appears,  259. 
compared  to  a  corpse,  260.  have  all 
one  royal  form,  viz.  that  of  Christ, 
278.  should  make  the  sign  of  the 
Cross,  and  not  use  amulets,  280. 
should  not  always  be  learning,  but 
should  be  able  after  a  time  to  teach 
others  also,  287.  wisdom  with  which 
they  should  treat  those  that  are  not 
Christians,  306.  in  having  put  on 
Christ,  are  clothed  with  ornament 
enough,  304. 

Christian,  so  may  you  die,  a  form  of 
adjuration,   456.    first,    all    friends, 


520 


INDEX. 


355.  appointed  to  trials,  3(J5.  present, 
have  borne  nothing,  3GG.  are  not 
ready  for  war,  3(i6.  in  peace  should 
provide  for  war,  367.  are  (Christ's  in 
death  or  life,  434.  early,  poor  and 
courageous,  4/3.  first,  as  one  family, 
hence  withdrawal  much  feared, 
509. 

Christ-mongers,  some  called,  398. 

C/irisfs,  false,  provided  a<i;ainst,  465. 

Chrysostom,  SI.  admires  S.  Paul  more 
for  his  grief  at  sinners  than  for  his 
many  trials,  178.  is  not  afraid  to  warn 
people  of  their  sins,  because  he  may 
be  left  with  a  small  congregation, 
267.  the  mind  with  which  he  had  spoken 
of  the  defects  of  his  people,  269.  his 
hearty  joy  at  the  mention  of  S.  Paul's 
bonds,  300. 

Chrysostom ,  St.  straitened  for  anexample 
of  friendship,  356.  his  argument  about 
fornication,  381,  2.  apostrophises 
Joseph,  384.  Urges  to  immediate 
forgiveness,  384.  talks  like  a  match- 
maker, 391.  must  speak  of  unclean 
things  for  remedy,  392.  calls  his 
charge  his  own  body,  393.  calls  tra- 
vellers to  witness  the  state  of  plain  of 
Jordan,  422.  in  fear  of  punishment 
because  of  his  office,  425.  promises 
to  prove  that  hell  is  not  against 
God's  mercy,  425.  grieves  for  scorn- 
ers.  438.  complained  of  for  discipline, 
441.  prayed  for  the  people  though 
unworthy  to  do  so,  454.  asks  their 
prayers  on  account  of  his  respon- 
sibility, 455.  and  on  account  of 
Satan's  assaults,  498 .  willnot  compare 
himself  to  David,  498.  yet  asks  to  be 
cared  for  like  him,ib.  feelsfor  thepeo- 
ple  asafatht^r,  499.  therefore  ventures 
to  pray  for  them  in  private  as  well  as 
in  public,  499.  asks  to  hear  any  com- 
plaint, 500.  wishes  his  charge  mul- 
tiplied though  heavy,  500.  spiritual 
children  of,  501.  pangs  for,  ib. 
preached  as  Bishop  once  or  twice  a 
month,  511.  asks  help  in  teaching, 
512. 

Chiircli,  the,  the  bride  of  Christ,  and  of 
His  flesh,  331. 

Churrh,  the  real  palace,  459.  poor 
round  doors  of,  ih.  lessons  from  this, 
ib.  rich  are  vain  and  showy  in,  487. 
Kings'  letters  read  in,  488.  reverence 
in,  489.  called  in  God  for  distinction 
from  other  assemblies,  336.  of  Con- 
stantinople unworthy  to  be  so  called, 
ib.  name  used  to  encourage  a  small 
church,  ib.  offenders  removed  from, 
441.  order  of  like  that  of  an  army, 
443.  they  that  war  on  say  they  know 
God.    466.   whole   claims   our   love, 


471,  2.  tradition  of,  495.  each  once 
like  one  family,  509,  glory  of  lost  for 
want  of  love,  509. 

C/iitrches,  Antichrist  shall  be  seated  in, 
485. 

Circumcision,  might  be  performed  to  the 
breaking  of  the  Sabbath,  117.  nothing 
but  '  concision'  when  the  law  was  no 
more,  118.  what  true  circumcision  is, 
ibid,  only  a  type,  119.  how  it  differed 
from  Baptism,  249. 

Circumcision,  %Mi3iih  gave  way  to,  443. 

Cuincr,  coineth  but  in  vain,  490. 

Colony,  Philippi  so  called,  1. 

Colosstr,  a  city  of  Phrygia,  183. 

Colossians,  Epistle  to  the,  written  while 
S.  Paul  was  in  bonds,  and  after  that 
to  the  Romans,  181.  later  than  that 
to  Philippians,  ibid,  its  argument, 
183.  their  fruitfulness  after  they  had 
received  grace,  185.  are  brought  unto 
God  by  ministers  of  Christ  not  by 
Angels,  186.  fell  short  of  complete- 
ness, 197.  praised  for  their  way  of 
life,  blamed  for  their  doctrines,  199. 
must  be  brought  unto  God  by  His 
Son,  no  more  by  Angels,  198.  their 
love  for  S.  Paul,  239.  saw  him  con- 
stantly in  the  Spirit,  ibid,  their  sted- 
fastness  in  faith,  240.  warned  against 
their  notion  about  Angels  by  being 
bid  walk  in  Christ,  246.  warned 
against  some  false  philosophizer  that 
would  gradually  undermine  them,  247. 
observers  of  particular  days,  ibid,  most 
of  them  converts  from  the  Gentiles, 
312. 

Commands,  why  S.  Paul  gives  differ- 
ent ones  at  the  end  of  some  Epistles 
to  what  he  does  at  the  end  of  others, 
293. 

Commandments,  perfection  goes  beyond, 
386,  7.  forbids  all  sin,  387. 

Commendation,  needs  qualifj'ing,  483. 
carefully  guarded,  503. 

Complaint,  false  or  true  may  be  got  rid 
of,  600. 

Completeness,  hael  not  been  attained  by 
the  Colossians,  197. 

Concision,  118.  v.  Circumcision. 

Concupiscence,  stands  for  a  class  of 
sins,  271. 

Conscience,  a  terror  to  those  that  live 
in  crime,  162.  constantly  tells  men 
they  sin,  but  they  refuse  to  know  it, 
210. 

Constantine,  built  chapels  to  Martyrs, 
459,  note  t. 

Constantinople,  St.  Gregory  Nazianzen 
at,  428.  note  d.  Constantine  built 
chapels  to  Martyrs  in,  459.  note  t. 

Consummation,  curiosity  about  time  of, 
426.  curiosity  checked,  427.  time  of 


INDEX. 


5-21 


best  not  known,  428.  Death  is  to  each 
one,  42/.  now  going  on,  428.  Christ 
spoke  particularly  of  to  exclude 
deceivers,  465.  Thessalonians  per- 
plexed about,  ib. 

Conlention,  nature  of  man  fond  of,  85. 
does  away  with  peace,  163.  springs 
from  things  of  this  life,  ibid. 

Contentions,  the,  require  arguments 
from  reason  as  well  as  Scripture,  74. 

Contentmoit ,  true  riches,  27.  in  all 
states  not  easy,  and  requires  disci- 
pline and  trial,  167. 

Contrite  spirit,  God  loves,  466. 

Conversation,  about  Hell,  useful,  476. 
of  other  men's  matters  dangerous, 
476. 

Corinth,  fornicator  of,  quenched  the 
Spirit,  451.  cured  by  withdrawing 
from  him,  509. 

Corinthians,  were  not  poor,  359.  Timo- 
thy sent  to,  363.  reasoned  with  be- 
cause indocile,  407. 

Cornelius,  example  for  a  soldier,  144. 
prayer  of,  343. 

Correction,  by  means  of  hard  sayings, 
73. 

Covenant,  the  nature  of  a,  253. 

Covetousness,  its  bad  effects,  161. 

Covetousness,  see  Avarice,  memory  of, 
disinterred  through  great  houses, 
448.  more  cruel  than  robbery,  449. 
to  be  checked,  450. 

Courage,  not  haughtiness,  57.  v. 
Pride,  examples  of  true  courage,  58. 
is  shewn  in  the  absence  of  self-love, 
59. 

Courage,  has  scope  through  uncertainty, 
429. 

Craticula,  368. 

Cross,  the,  must  be  borne  by  Christians, 
147.  its  power,  148.  Christians  ex- 
horted to  sign  themselves  with  it, 
280. 

Cicppingglass,  draws  out  disease,  487. 

Curiosity,  must  not  be  indulged,  230, 
234.  natural  to  man,  426.  indulg- 
ence promotes,  426.  especially  about 
the  Consummation,  ib.  belongs  to  an 
imperfect  state,  ib.  reasons  against, 
427.  excuse  for,  to  answer  Heathens, 
427.  this  answered,  428.  insatiable, 
467.  leads  to  danger,  476. 


Baniel,  his  humility  shews  us  how  we 
should  meet  the  pride  that  comes 
from  wisdom,  66.  v.  Apostles  and 
Joseph. 


Daniel,  thought  a  god,  344.  could  not 
have  saved  Jews,  ib. 

Darhiess,  works  of,  431.  children  of, 
432.  vice  a,  435.  is  over  the  earth,  451. 

Daughters,  of  men,  419.  Lot  would 
have  given  up  for  the  sake  of  God's 
servants,  421. 

David,  example  of  humility,  57.  v. 
Humility,  an  example  how  to  be- 
have in  a  kingdom,  143.  Samuel  sent 
to  anoint,  375.  care  of  people  for, 
498. 

Day,  children  of,  432.  to  be  such  our 
own  part,  ib. 

Day  of  the  Lord  comes  as  a  thief, 
341,  428.  of  judgment,  circum- 
stances of,  415.  &c.  Death  is  to 
each,  428.  all  wait  for,  428.  work  of 
now  proceeding,  428.  darkness  to 
some,  light  to  others,  430.  comes  as 
travail  on  a  woman,  but  partially 
foreknown,  431.  as  a  thief  to  men  in 
darkness,  431.  last,  will  shew  who 
have  believed,  482.  falsely  proclaimed 
at  hand,  484. 

Deacon,  bids  silence  for  lessons,  488. 

Dead,  of  all  ages  raised,  416.  raised 
and  gathered  before  caught  up.  416. 
all  await  the  end,  428.  by  nature  and 
in  sin  compared,  435.  one  who 
wrongs  us  is,  in  sin,  445.  therefore  we 
need  no  revenge,  ib.  burial  of,  467. 

Death,  no  shame  to  a  Christian,  32. 
only  a  coming  to  life  to  the  Chris- 
tian, 35.  in  itself  indifferent,  36. 
several  causes  of  the  fear  of,  40. 
that  by  the  Cross  most  ignominious, 
81.  of  the  just  matter  of  joy,  99.  that 
of  desperately  bad  cause  of  more  joy, 
100. 

Death,  if  really  death,  sad,  399.  horror 
of  being  led  to,  417.  eternal  more 
terrible,  417.  this  but  a  sleep,  417, 
434.  consummation  to  each  one,  427. 
time  of  best  unknown,  428,  9.  fear 
of  restrains  many,  428.  vice,  a,  435. 
going  to  by  a  broad  road  unenviable, 
437.  thought  of,  humbling,  457. 

Deceit,  a  good  kind  of,  247. 

Deeds,  teach,  not  words  only,  142.  make 
the  teacher  to  be  reverenced  and 
obeyed  by  disciple,  ibid.  '  of  the  old 
man'  means  that  of  the  bad  moral 
choice,  272. 

Deep,  how  to  traverse  safely,  413. 

'  Defence,  of  the  Gospel,'  the  expres- 
sion explained,  22. 

Dejection,  beyond  due  measure  takes 
away  native  force  of  the  soul,  116. 

Delay',  folly  of,  341.  makes  forgiving 
harder,  385.  of  what  will  come,  use- 
less, 417.  of  Judgment  is  for  our  re- 
pentance, 580. 


52-2 


INDEX. 


Deluge,  disbelieved  till  it  came,  418.  of 
Hell,  419. 

Demons,  statues  in  houses  so  called, 
123.  praised  in  song  at  heathen 
feasts,  192.  sometimes  learned  per- 
sons, ibid,  bfeset  way  from  earth  to 
heaven,  452. 

Desire,  the  end  for  wliich  it  is  implant- 
ed in  the  mind,  125.  to  be  limited 
exee]>t  in  heavenly  things,  450. 

Despair,  none  to,  though  late,  341. 
makes  any  one  bold,  429.  men  should 
not  be  driven  to,  507. 

Despising,  is  chiefly  against  God,  389. 

Despondency,  relieved  by  example, 
39S. 

Difficulties,  met  by  difficulties,  409 — 
412.  of  others  turned  to  our  good, 
465. 

Disfavourers,  313. 

Disciples,  Christ  washed  feet  of,  468.  in 
schools  are  also  teachers,  512. 

Discipline,  Church,  thought  odious, 
441. 

Discourses,  of  hell  profitable,  425. 
thought  unpleasant,  476.  qualify  the 
soul,  478.  are  to  it  as  wind  Co  ships, 
478.  to  be  applied  to  all,  47;*.  pre- 
ferred by  many  to  lessons,  489.  yet 
not  heeded  by  them,  490.  less  afiec- 
tions  than  life,  611. 

Dishonour,  for  Christ's  sake  glorious, 
483. 

Disease,  produced  by  carelessness,  435. 
sin  a,  ib.  to  be  expected,  444. 

Disorderly,  who  are,  443,  504.  punish- 
ment of,  504 — 6.  not  to  starve  to 
death,  506. 

Dispensation,  may  have  two  meanings, 
228. 

Disputing,  what  it  means,  94. 

Dives,  see  Rich  man. 

Divinity,  not  spoken  of  as  unequal  in 
Scripture,  d'i. 

Diviners,  not  consulting  makes  loss  a 
gain,  309.  may  learn  something  of 
Satan,  371.  going  to  them  pleases 
him,  ib. 

Doctrines,  not  to  be  forsaken  for  human 
respects,  473. 

Doceta-,  407,  note  b. 

Dogs,  the  poor  are,  of  God's  palace, 
460. 

Draught,  of  wind  puts  out  lamp,  452. 
opposite  doors  make  a,  ib. 

Dress,  sliould  not  make  men  proud, 
87. 

Drunkenness,  any  vice  a,  432.  causes 
sleep,  436. 

Duties,  should  be  done  not  from  nature 
only,  but  from  higher  motive  of 
plea-sing  God,  296. 


E. 


Ear,  formation  of,  410.  sin  may  enter 
by,  452. 

Ears,  how  to  use  them  in  God's  service, 
125. 

Earth,  imperfectly  known  to  men,  412. 
shall  give  up  the  dead,  417.  things 
of,  quench  grace,  451.  way  from,  to 
heaven  beset  by  demons,  452. 

Earthfjitakes,  terror  of,  417- 

Ease,  in  this  world  is  not  the  way  to 
Heaven,  179.  in  this  world  is  not 
the  life  of  Christians,  259. 

Edification,  mutual,  441. 

Education,  soul  the  chief  object  in, 
391. 

Egypt,  bad  character  of,  422. 

Egyptians,  drowned,  421.  irascible  and 
unforgiving,  469,  70. 

Elation,  more  disease  to  the  soul  than 
dropsy  to  the  body,  86. 

Elect,  the,  worth  suffering  for,  339.  to 
be  gathered  by  Angels,  415.  honoured 
by  meeting  Christ,  416.  Antichrist 
might  well  nigh  deceive,  485. 

Eli,  and  his  sons  punished,  423.  sin  of, 
not  unimitated.  423. 

Elias,  example  of  courage,  58.  type  of 
the  Resurrection,  243,  244.  to  come 
before  Christ,  430,  465,  494.  spirit 
and  power  of,  494. 

Elijah,  example  of  poverty,  143. 

Elisha,  knew  not  about  the  woman, 
375. 

Empire,  Roman,  491.  succession  of 
empires,  492. 

Endurance,  Christian,  convinces  adver- 
saries, 4.5. 

Enemies,  spiritual  enumerated,  367.  to 
be  talked  to  concerning  hell,  479. 

Enemy,  an,  should  be  treated  as  a  real 
friend,  164.  softened  by  kindness, 
385.  good  of  not  having,  508. 

Enmities,  ruler  must  incur,  440.  of 
great,  not  feared  by  first  Christians, 
473. 

Enmity,  had  its  origin  from  the  earth, 
224. 

Enoch,  type  of  the  Resurrection,  243, 
244. 

Envy,  the  causes  of  it,  25.  incompatible 
with  a  sense  of  greater  excellence,  54. 
to  indulge  it  makes  us  friends  of 
Satan's,  to  resist  it  makes  us  sharers 
inourbrothcr's  pleasure,  and  members 
of  his,  314.  he  that  resists  it,  makes 
bis  own  soul  brighter  than  his  whose 
grace  he  envies,  and  gains  three 
crowns,  315.  makes  to  fight  against 
God  and  His   Church,  and   puts  a 


INDEX. 


523 


man  in  punishment,  316.  likened  to 
a  savage  beast,  317-  may  be  quelled 
by  thinking  of  the  evils  that  come  of 
it,  ibid. 

Envy,  of  Cain  from  want  of  love,  382. 
bred  at  marriage  feasts,  479- 

Epaphras,  318.  v.  Epapliroditus. 

Epaphroditus,  sent  by  Clergy  of  Philippi 
to  S.  Paul,  8.  sent  to  the  Philippians 
by  S.  Paul  before  Timothy,  that  they 
might  knovs'  his  state,  101.  S.  Paul's 
fellovir-soldier,  104.  '  Messenger'  or 
'  Teacher'  to  the  Pliilippians,  ibid, 
his  sickness  and  recovery,  ibid,  two 
reasons  for  his  going  to  S.  Paul,  106. 
risked  his  life  in  going  to  visit  S.  Paul, 
107-  the  service  of  all  the  Philippians 
fulfilled  through  him,  108.  the  bearer 
of  the  Epistle  to  the  Philippians,  165. 
bearer  ofalms  to  S.Paul,  172.  brought 
S.  Paul  the  account  of  the  Colossians, 

184.  had  preached  to  them  probably, 

185.  called  Epaphras  in  Epistle  to 
Colossians  ;  commended  by  S.  Paul, 
318.  aColossian,  ibid.  S.  Paul's  great 
praise  of  him,  320. 

Ephestans,  Epistle  to,  written  while  S. 
Paul  was  in  bonds,  181. 

Ephesus,  Elders  of,  415. 

Epistle  to  Hebrews,  called  one  of  S. 
Paul's  writings,  9.  second  to  Thes- 
salonians,  occasion  of,  463.  one  forged 
as  from  St.  Paul,  464,  484.  token  of 
a  true,  464.  prefaced  with  prayer  for 
God's  favour,  469.  Not  all  things 
given  in,  495. 

Error,  to  be  expected  in  men,  50. 

Erythrcean  sea,  421. 

Esteem,  takes  place  between  equals,  66. 

Eternity,  of  future  punishment,  481. 

Eve,  clothed  herself  with  the  garment 
of  sin,  and  became  unseemly,  304. 

Evil,  not  to  be  rendered  for  evil,  443. 
much  less  for  good,  443.  all  to  be  ab- 
stained from,  454. 

Evil-speak ing ,  true  or  false  against  supe- 
riors brings  harm  to  the  speaker.  111. 

Evil-speaking,  love  allows  not,  4/2. 

Eiisebins,  of  Constantine's  building 
chapels,  459,  n. 

Eunuchs,  attendant  on  persons  in  au- 
thority, 261. 

Example,  must  be  from  a  stronger  case, 
65. 

Examples,  of  different  kinds,  in  Holy 
Scripture  that  each  Christian  may 
follow  as  he  is  able,  143. 

Excuses,  vain  and  inconsistent,  489,  90. 

Execution,  horror  of  going  to,  417. 
crowd  at,  horror-struck,  418. 

Executioner,  abhorred,  393. 

Eyes,  the  right  way  of  employing  them 
in  God's  service,  125. 


Ejye,  formation  of,  410.  an  inlet  of 
danger,  452,  466.  must  care  for  whole 
body,  471. 

Ezekiel,  his  prayer  rejected,  343.  not 
on  his  own  account,  343.  his  suffer- 
ings, 344.  his  way  of  speaking,  453. 


Faith,  alone  comprehends  mysteries, 
131.  is  perfected  by  doing  works  like 
Christ's  works,  132.  coupled  with 
conversation  every  where  by  S.  Paul, 
198.  causes  solidity  when  it  shuts  out 
reasonings,  240.  instances  of  the  need 
of  i  t  in  things  above  human  conception, 
241,  242,  243. 

Faith,  implies  willingness  to  suffer, 
337.  proved  by  it,  338.  strong,  of 
Thessalonians.  347-  what  could  be 
lacking  in,  379,  380.  in  Mysteries, 

411.  needed  every  where ,  4 1 2 .  sails  of, 

412.  a  breastplate,  433.  Faith,  Hope, 
and  Charity  abide,  434.  how  strength- 
ened, 434,  471.  weakness  in,  443. 
design  of  some  to  subvert,  463.  weak, 
shaken  by  affliction,  strong  confirmed, 
471.  proved  in  the  end,  482.  work  of 
is  patience,  483.  not  given  to  all, 
497. 

Faithful,  are  God's  riches,  482. 

Fans,  used  in  Holy  Eucharist,  57. 
note  h. 

Fatting,  foxmdation  of  chastity,  466, 
and  prayer,  not  work  of  hands,  505, 

Fate,  a  cruel  doctrine,  210.  believed 
only  by  those  that  defined  Pleasure 
the  '  end'  and  did  not  love  Virtue, 
ibid. 

Father,  name  of  The,  enough  to  shew 
His  Priority,  77.  The,  same  word 
used  of  as  of  The  Son,  363.  we  stand 
before,  when  judged  by  Christ,  381. 
Christ  came  in  the  Name  of,  493. 

Father,  St.  Chrys.  feels  as  a,  499,  is  to 
many  in  the  Spirit,  501.  even  to 
those  baptized  by  others,  ib.  all 
Christians  at  first  as  under  one,  509. 

Fathers,  duty  of  to  their  children,  296. 
reward  cliildren  for  virtue  as  pleasing 
them,  357-  should  keep  sons  in  chas- 
tity, 391.  good  children  meet,  416. 
neglect  education  of  sons,  423.  have 
to  annoy  their  sons,  440.  but  can 
do  so  unresisted,  ib.  relation  of  to 
sons,  why  appointed,  447.  even  as 
such  have  claims  on  children,  455. 
would  not  lose  their  children  though 
burdened,  .500. 

Fathers,  old,  wait  for  us,  416. 


524 


INDEX. 


Fault,  to  be  spoken  of  to  the  persons 
concerned,  500. 

Favourers,  313. 

Favour,  of  Goil,  see  Grace,  469. 

Fear  of  God  is  better  than  all  thinj^s, 
39.  not  so  powerful  as  shame  to  bring 
us  to  right  tone,  47.  a  means  of  soft- 
ening the  mind,  73.  needful  for  set- 
ting a  high  example, 9 1,  in  achieving 
temporal  much  more  spiritual  matters, 
ibid,  produced  by  remembrance  of 
God's  presence  every  where,  ibid, 
needful  because  of  the  many  sorts  of 
spiritual  wickedness,  92.  should  not 
cast  down  because  God  works  with 
man,  ibid,  of  man  often  more  per- 
suasive than  fear  of  hell,  108. 

Fear,  476.  profitable,  478.  if  early 
learned,  not  soon  effaced,  478,  9.  we 
should  hear  with,  in  Churt'h,  489. 

Feast,  differences  between  a  Christian 
and  a  heathen,  192,  193. 

Feast,  best  to  invite  poor  to,  461. 

Feet,  how  to  use  them  in  God's  service, 
125. 

'  Fellows/iip  in  the  Gospel,'  what  St. 
Paul  means  by  it,  10. 

Figtrec,  what  it  grows  from,  409. 

Fire,  appointed  for  avaricious,  73,  74. 
V.  Avarice. 

Fire,  see  River  of,  438.  things  alien 
to,  quench  it,  453.  thought  of,  good 
476,  479.  makes  riddance  of  thorns, 
487.  kills  small  insects  far  off,  492. 

Fieri/  furnace,  type  of  the  Resurrec- 
tion, 244. 

Firstborn,  of  every  creature,  its  mean- 
ing, 213.  another  meaning,  216. 

Firstborn,  from  the  dead,  407. 

Flatter]/,  not  humility.  57-  v.  Humility. 
is  shewn  by  courting  for  the  things 
of  this  life,  59. 

Fleetness,  should  not  make  men  proud, 
87. 

Flesh,  the,  hath  been  honoured  by  God, 
was  dishonoured  by  the  false  teach- 
ers of  the  Colossians,  259. 

Flesh,  of  Christ,  deniers  of,  407- 

Flood,  covers  all  that  is  low,  471. 

Folly,  not  so  bad  as  haughtiness,  86. 
all  sin  so  called;  contrast  between  it 
and  wisdom,  286. 

Forbearance,  of  God,  480. 

Forgive,  not  to,  cause  of  greater  harm 
to  one's  self,  51. 

Forgive,  we  sliould,  like  Joseph,  384. 
while  the  heart  is  warm,  384,  6.  to, 
a  means  of  pardon,  385. 

Forgiveness,  our  own,  increased  by 
warning  others  of  like  sins,  208.  of 
what  character  it  should  be,  273. 
and  is  nothing  without  love,  ibid, 
and  274. 


Form,  in  a  simple  Being,  implies  one 
substance,  67.  does  not  mean  '  work' 
of  a  servant,  but  real  humanity,  78. 

Fornication,  its  bad  effects  man's  na- 
ture, 161.  not  the  only  defilement, 
381.  opposed  to  love,  382.  to  be 
shunned  for  sanctification,  387.  those 
who  commit,  are  like  filthy  swine, 
387.  worst  in  the  married,  388. 
all,  forbidden,  388.  the  young  to  be 
kept  from,  390.  early,  makes  bad 
husbands,  391.  twenty-three  thou- 
sand slain  for,  421.  law  against  then 
new  to  them,  422.  quenches  the 
Spirit,  451.  never  satifies,  467-  how 
corrected,  509. 

Freewill,  93.  v.  Will. 

Freewill,  432,  439. 

Friend,  a  faithful,  how  good,  353,  4. 
times  and  places  loved  for,  354.  loves 
to  be  indebted,  355.  and  to  have  his 
friend  so,  ib.  to  be  talked  to  concern- 
ing Hell,  479.  Christ  is  the,  of  man, 
495. 

Friendship,  of  many  brings  hurt,  19. 
many  kinds  of  friendship,  186.  it  is 
a  cold  kind  that  comes  of  giving 
great  feasts,  195. 

Friendship,  become  rare,  355.  examples 
of,  in  first  Christians,  355.  rewarded 
by  God,  356. 

Fulness,  means  Godhead,  216.  'of 
Godhead,'  its  true  meaning  and  false 
ones,  243. 

Funeral,  sight  of,  hiunbling,  467. 

Furthermore ,  used  in  what  treinsition, 
386. 


G. 


Gain,  loss  made  a,  369.  not  to  be  sought 
from  loss  of  others,  450.  heavenly,  to 
be  desired  without  limit,  450. 

Gains,  dishonest,  how  to  be  rid  of,  448, 
9.  example  of  Zacchceus,  449.  little, 
great  covetousness  shewn  in  seeking, 
450. 

Galatians,  returned  to  observance  of  the 
Law,  41.  quenched  the  Spirit,  451. 

Garment,  God  gives  a  glorious,  402. 
Joseph's,  rathershewed  him  innocent, 
469,  70.  wedding,  he  that  had  not 
cast  out,  483. 

Garments,  stores  of,  no  real  gain  to  the 
possessors,  121. 

Gaza,  coimtry  beyond,  419. 

General,  specially  attacked  in  war,  498. 
all  succour  him,  ib. 

Generation,  of  Christ,  greater  mystery 
tlian  His  Resurrection,  131.  can  be 
romprehendedonlybyfaith,  not  reason. 


INDEX. 


525 


ibid.  V.  Resurrection,  spiritual,  type 
of  the  Son's  eternal  Generation, 
244. 

Gentiles,  once  were  '  dogs,'  but  the  Jews 
had  now  taken  their  place,  117. 

Gifts,  God's,  to  be  used  in  His  praise, 
125. 

Gifts,  called  spirit,  451,  454.  not  what 
withheld  Antichrist,  491.  for  they 
had  long  ceased,  ib. 

Glass,  cupping,  487. 

Glory,  not  to  be  obtained  except  by  flee- 
ing from  it,  85. 

Glory,  of  God  to  impart  good,  482.  of 
suffering  for  Christ,  483.  great,  of 
glorifying  God,  483. 

Glorying,  of  St.  Paul,  in  his  converts, 
472. 

Gnats,  57.  (meaning  and  allusion  given 
in  n.  h.) 

God,  every  where  called  great  in  the 
Scriptures,  63.  all  mankind  acknow- 
ledge Him  to  be  just,  74.  His  Glory 
does  not  consist  in  man's  worship, 
83.  when  the  Son  is  honoured  or 
dishonoured  He  is,  ibid,  every  where 
present,  91.  His  longsuffering  motive 
to  repentance,  ibid,  works  with  man 
only  when  he  has  a  good  will  to  work, 
not  to  make  Him  careless,  92.  gives 
the  desire  and  fulfilment  of  a  good 
work,  ibid.  His  working  with  man 
does  not  take  away  his  freewill,  93. 
merf  flee  from  Him  by  sin,  135.  to 
know  His  will  spiritual  wisdom  is 
needful,  198.  to  know  His  essence 
continual  prayers,  ibid,  knowledge  of, 
requires  a  great  practice  of  Virtue, 
ibid,  longsuffering  is  said  of  Him, 
patience  never,  199.  His  love  known 
by  seeing  His  Son  delivered  up,  200. 
His  gifts  cannot  be  used  unless  He 
gives  strength,  201.  does  not  do 
things  on  a  sudden,  but  with  con- 
sideration of  man's  weakness,  229. 
the  Church  in  Him,  336.  sinners 
not  so,  ib.  raised  up  Christ,  348.  His 
trusting  implies  approval,  351.  needs 
not  to  try  as  men  try,  351.  acts  like 
a  friend  in  dissembling  claims,  355. 
promises  His  Son  as  reward  to  Abra- 
ham, ib.  rewards  us  for  what  is  good 
for  us,  356.  not  seen  as  a  witness,  359. 
Satan  cannot  stay  His  work,  363. 
well-doing  His  gift,  379.  true  virtue 
that  in  His  sight,  381.  is  insulted 
by  uncleanness,  and  avenges,  389. 
teaches  love  of  brethren,  397.  blas- 
phemed through  idlers,  398.  jealous 
of  our  trusting  in  man,  400.  takes 
away  what  we  pi'efer  to  Him,  401, 
447.  protects  the  widow,  401.  and  the 
fatherless,  402 — 4.    His  undeserved 


goodness,  402.  speaks  more  kindly 
than  a  husband,  405.  nature  of  in- 
scrutable, 411.  His  power  ends  diffi- 
culties, 411,  481.  seen  in  a  manner  by 
Prophets,  414.  spoke  to  St.  Paul, 
414.  Eesurrection  His  work,  416. 
will  do  what  He  threatens,  418.  did 
so  to  old  world,  418.  and  to  Sodom, 
419.  sons  of,  419.  must  punish  if  im- 
partial, 423.  infinite  goodness  of,  434. 
His  will  in  calling  us,  ib.  love  due 
to,  ib.  mercy  of,  to  the  merciful,  439. 
is  in  our  power  to  obtain,  ib.  image 
of  not  to  be  insulted,  445.  salvation 
of  His  piirpose,  455.  admits  the  poor 
to  His  courts,  460.  not  knowing,  the 
beginning  of  pride,  466,  7.  knowing, 
cures  pride,  467.  St.  Paul  invokes 
favour  of,  469.  favour  of  to  Joseph, 
469,  70.  praise  due  to,  for  our  good 
actions,  470.  justice  of  to  be  seen  at 
last,  473.  must  pmiish  on  His  own 
accoimt,  475.  the  King  most  to  be 
feared,  476.  forbears  that  we  may 
prepare,  480.  does  all  His  part  to 
save  us,  480.  punishment  of  those 
who  know  not,  481.  coming  of,  in 
itself  implies  vengeance,  481.  it  is 
light  to  some,  darkness  to  others,  ib. 
glorified  in  His  saints,  482.  the  faith- 
ful. His  riches,  482.  imparting  good 
His  glory,  482.  gratification  or  per- 
suasion of,  483.  to  glorify,  great  glory, 
483.  speaks  in  Church  lessons,  488. 
letters  from,  488.  all  good  ascribed 
to,  495.  care  of,  a  pledge,  496.  we 
concur  with,  in  our  establishing,  496. 
desires  united  prayers,  498.  all  de- 
pends on,  503.  love  of,  how  to  shew, 
603. 
Gomorrah,  420. 

Good,  things  of  Christians  future,  349. 
to  be  returned  for  evil,  444.  of  heaven, 
may  be  desired  without  limit,  450. 
Goodnesi,  50.  v.  Mercy. 
Goodness,  of  God,  480,  482. 
Goods,  only  good  when  men  do  good 
with    them,    122.    spoiling    of,    398. 
cruelly  seized,  449. 
Good-will  in   man  necessary  to    God's 

inworking,  11. 
Good  ii'orks,  done  with  bad  motive,  not 
good,  and  get  a  punishment,  22. 
performance  of  them  makes  like  to 
God,  60.  the  desire  of  and  fulfil- 
ment comes  from  God,  92. 
Gospel,  to  share  in  its  troubles  is  a 
blessedness,  13.  its  progress  through- 
out the  world,  185.  mystery  of, 
hidden  in  Christ,  235.  only  made 
manifest  now  to  His  saints,  236.  in 
what  its  great  mystery  consists, 
ibid,  proved  divine  by  persecutions, 


526 


INDEX. 


338,  349,  350.  preached  for  no  ill 
purpose,  360.  a  great  gift,  but  easy 
to  give,  3.'j3.  to  be  preached  to  all 
nations  before  Christ  comes,  46.5. 

Grace,  tliose  are  made  partakers  of  it, 
who  partake  of  the  sufferings  of  their 
Ministers,  13,  14.  cause  of  wisdom, 
55.  not  given  in  Job's  time,  97.  given 
in  l^aptism,  quenched  by  sin,  137. 
works  with  God's  ministers  though 
unwortliy,  221,  222.  some  quench, 
some  improve,  451.  works  by  unworthy 
ministers,  454.  prayer  for  in  Epistles, 
469,  70.  value  of  shewn  in  Joseph, 
469,  70.  consolation  from,  470.  to 
endure  trials,  483,  4.  a  pledge  for  the 
future,  496.  has  made  many  laymen 
better  than  rulers,  498. 

Graciauiuess,  towards  those  that  oppose 
the  truth  must  not  lapse  into  indif- 
ferentism,  307. 

Grapestoiie,\rondeTh\i  growth  of,  410, 1 1 . 

Grass,  growth  of  barren,  a  mystery, 
412. 

Grecian,  observances,  183. 

Greek,  Holy  Scripture  read  in,  484. 

Greeks,  see  Heathens. 

Greeks,  how  to  argue  with  them  about 
Christianity,  209.  still  in  an  imper- 
fect state  from  their  own  listlessness, 
229.  how  to  answer  their  question, 
'  why  Christ  came  at  this  time  P' 
ibid. 

Gregory  S.  Nciziatizen,  sermon  of 
against  deferring  baptism,  428 ,  note  d. 

Gridiron,  an  instrument  of  martyrdom, 
368. 

Grief,  to  be  shewn  for  sinners  dead  as 
well  as  living,  30.  but  with  secret 
not  open  sorrow,  37-  for  sinners  tends 
to  joy,  and  is  evidence  of  a  mind 
devoted  to  God,  178.  profitable  to 
those  that  grieve,  as  leading  them  to 
repent  for  their  own  sins,  ibid. 

Guests,  poor  are  the  best,  461.  great 
and  rich  are  like  masters,  ib. 


H. 


Hades,  most  said  to  be  punished  in,  424. 

Hadrian,  see  Adrian. 

Ham,  cursed  through  want  of  love,  382. 

Hand,  of  God  is  strong,  and  able  to 
support  men,  68. 

Hands,  the  right  way  of  using  them  in 
God's  service,  125. 

Handwriting,  against  man  blotted  out 
by  Christ  on  the  cross,  250.  what  it 
may  mean,  251.  a  new  one  given  to 
man,    more  properly  called  a   cove- 


nant, 252.  St.  Paul's,  caviseof  emo- 
tion to  the  Colossians,  320. 

//(irrfj/a/)s,  present  lot  of  Christians,  349. 

Harlot,  ways  of  pleasant  to  loose  minds, 
392.  dishonourof  being  united  to,  393. 

Harlots,  hired  for  wedding-feasts,  326. 
to  do  so  like  mixing  vinegar  with 
wine,  .327. 

Haughtiness,  55.  v.  Pride. 

Head  of  a  family  should  be  its  teacher, 
512.  husband  is  of  wife,  513.  office  of 
in  the  body,  513. 

Health,  good,  should  not  make  men 
proud,  88. 

Hearing  quick,  should  not  make  men 
proud,  87. 

Heart,  the  source  of  good  and  evil,  381. 

Heathens,  sometimes  chaste,  394.  grief 
at  deaths  suitable  to,  399.  answers 
to  about  Resurrection,  409.  fables  of, 
shadow  out  truth,  424,  no  better 
answered  by  knowing  time  of  con- 
summation, 428.  asked  when  should 
be  resurrection,  4J0.  shame  they 
should  see  Christians  despise  adjura- 
tion, 456.  use  of  their  histories,  468. 

Heaven,  compared  to  palaces,  404. 
orphans  shine  in,  ib.  shrivelled  up  at 
the  last  day,  417.  not  to  be  attained 
with  self-indulgence,  437.  gain  in  to 
be  desired  without  limit,  450.  waj'  to, 
beset  by  demons,  452.  opened  in 
description,  474. 

Hebrew,  Scriptures  not  read  in  at 
Constantinople,  489. 

Hell,  appointed  for  avaricious,  73,  v. 
Avarice,  a  warning  to  bad  men, 
74.  though  intolerable,  yet  not  equal 
to  the  pain  of  being  dishonoured  at 
the  Judgment,  153.  v.  Judgment. 

Hell,  deluge  a  proof  of,  419.  Sodom  a 
proof  of,  420.  not  known  to  ancients, 
421.  thought  of  implanted  in  us  for 
good,  424,  476.  not  against  God's 
mercy,  425.  promise  to  prove  this,  ib. 
St.  Chrys.  in  fear  of,  425.  children 
of,  432,  441.  thought  of,  cures  pride, 
467-  thought  of,  makes  trouble  seem 
nothing,  475.  should  be  talked  of, 
476,  477.  more  to  be  remembered 
than  the  Kingdom,  417.  thought  of, 
keep  from  falling  into  it,  477.  he  that 
will  not  hear  of,  not  ready  for  perse- 
cution, 477.  St.  Paul  would  have 
borne  for  God's  will,  477.  fear  of, 
guides  the  soul,  479.  rich  man  would 
have  escaped  had  hefeared,  479.  some 
think  mild  and  temporary,  481.  those 
refuted,  ib. 

Helmet,  spiritual,  preserves  reason,  433. 

Heretics,  do  great  and  good  works,  but 
without  a  reward,  24.  their  way  of 
interpreting, '  He  thought  it  not  rob- 


INDEX. 


527 


bery,'  75.  say  Christ  was  humbled 
not  as  He  is  Man,  82.  that  '  Name' 
means  glory^  ibid,  and  that  God's 
glory  consisted  in  that  all  wor- 
ship Him,  ibid,  their  notions  of  God 
false,  83.  the  wisdom  of  the  Spirit 
leads  them  to  undertake  the  fight 
that  they  may  fail,  128.  blot  out 
words  of  Scripture  when  against  them, 
129.  entrapped  by  S.  Paul's  words  on 
the  Law,  ibid. 
Hezekiah,  heard,  and  why,  343.  tri- 
umphed over  king  of  Assyria  by 
prayer,  497- 
Hierapolis,  320. 
Hiiionj,  proves  vanity  of  earthly  things, 

468. 
Holiness,  chastity  specially  called,  381. 

implies  all  virtues,  381. 
Homily,  unnecessary,  489. 
Hope,  source  of  all  good,  31. 
Hope,   see  Reward,  Despair,  &c.  hel- 
met of,  433.  an  anchor,  464.  false,  in 
the    notion     that    Hell    is    tempo- 
rary, 481.    good,  supports    the  soul, 
496. 
Holy  Spirit,  presence  of  The,  motive  to 
seriousness,  60.    His  words  are  as  a 
two-edged  sword  in  a  phalanx,  61. 
given  in  Baptism,  135. 
Holq  Scriptures,  apply  human  words  to 

God,  172. 
Honour,  takes  place  between  a  greater 

and  a  lesser,  66. 
Horse  race,  61. 

Horse,  soul  compared  to,  478,  9. 
Hospitality,  to  the  poor  has  a  reward  at 

the  Judgment,  194. 
Hospitality,   of  Abraham,   447.   to  the 

poor,  461. 
House,  a,  a  memorial  of  covetousness, 

448. 
Houses,  how  to  use  them  in  serving  God, 
126.  fallen,  of  the  great,  an  admoni- 
tion, 467. 
Human  nature,  imperfect,  26. 
Humble-miiidedness,  v.  Humility. 
Humi/f'/v,  the  greatest  safety  for  disciples 
against  their  enemies,  3.  Joseph's,  56. 
Christ's  causeof  men's  workinggreater 
deeds  than  Himself,  57.  not  adulation 
or  meanness,  57-  shewn  in  David,  ibid, 
examples  of,  58.  is  shewn  when  one 
shews  respect  to  another  for  things 
pleasing  to  God,  69.  taught  by  ex- 
amples of  Christ,  60.    must  be   an 
empty ing oue' s set firom  free  choice,  77. 
what  true  humble-mindedness  is,  64, 
65.  always  a  way  to  be  exalted,  84. 
the  good  things  that  spring  from  it, 
86.  arises  from  considering  our  own 
failings,  115. 
Hunger,   should    be    relieved,    446.    to 


perish  by  no  disgrace,  445.  to  make 
others  do  so,  a  crime,  ib. 

Husbatid,  duty  of  to  his  wife,  294. 
bound  to  keep  to  his  wife  alone, 
as  she  to  him,  389,  .390.  why 
mourned  for,  399,  400.  not  to  be 
idolized,  401.  what  comes  of  a,  402. 
should  teach  by  example,  511.  and 
see  Wife,  head  of  the  wife,  513.  his 
obligations  to  he,-,  512,  13.  should 
take  spiritual  food,  like  a  swallow,  to 
the  nest,  513. 

Huiband  and  wife,  make  but  one  man, 
329.  what  kind  of  one  parents  should 
seek  for  their  daughters,  332,  333. 

Husbandman,  desires  to  see  his  land 
when  fruitful,  379.  must  attend  to  the 
seed  sown,  486.  natural,  has  to  do 
with  lifeless  earth,  ib.  not  so  spiritual, 
ib.  he  must  root  out  thorns,  ib. 

Hymns,  diviner  things  than  Psalms, 
288,  290.  good  instruction  for 
children  after  they  have  learnt 
Psalms,  ibid,  that  of  the  Angels 
which  the  faithful  know,  290.  when 
a  person  is  about  his  business,  he 
may  sing  an  hymn  in  his  heart,  ibid. 


Idleness,  mischief  of,  397.  of  Christians 
is  an  offence  to  Heathens,  398. 

If,  used  for  because,  as  assuming  cer- 
tainty, 474. 

Ignorance,  often  cause  of  sorrow,  406. 

Illumir?ation,  see  Raptum. 

Images,  set  up  in  houses  of  rich,  123. 

Image,  ttie,  why  it  is  not  said  of  an 
Angel,  yet  is  of  a  man,  212. 

Image,  of  God  in  man,  445.  of  a  king 
not  safe  to  insult,  445.  impressed  on 
wax  while  warm,  478. 

In,  said  of  the  Son  as  of  the  Father, 
336.  in  Jesus,  408.  used  for  through, 
482,  495. 

Incarnation,  proved  real  by  Christ's 
Death,  407.  unforeseen,  417.  see  Flesh. 

Indolence,  cause  of  men's  believing  in 
fate,  210. 

Industry,  benefit  of,  397. 

Initiated,  know  the  order  of  service, 
454. 

Injustice,  injures  the  doer  of  it  most, 
163. 

Insult,  not  bearing,  a  weakness,  443, 
to  a  man  is  to  Christ,  445.  not  return- 
ing, a  lesson,  511. 

Intercessions,  good  for  all,  39. 

Intercession ,  see  Prayer. 

Interpretation,  mystical,  405. 


528 


INDEX. 


Inworking,  of  God,  requires  good-will 

in  man,  1 1. 
Iron^  7'i.  V.  Soul. 

liiiac,  Abraham  h;i(l  children  after,  447. 
Israel,  eon(iuered  32  kings  by  prayer, 

497. 


Jacob,  prayer  of,  343.  an  example  to 
pastors,  358.  had  children,  yet  not 
covetous,  447.  wronged  by  Laban, 
but  never  defrauded  him,  ib. 

Jacob's  ladder,  type  of  the  Cross,  243. 
he  deceived  his  father  by  an  economy, 
247. 

Jailor,  his  business  full  of  wickedness, 
3.  his  sudden  conversion,  and  that  of 
all  his  family,  ibid. 

Japhet  and  Shem,  blessed  for  loving 
their  father,  382. 

Jeremiah.,  his  prayer  rejected^  342.  his 
way  of  speaking,  453. 

JevHsalem,  temple  at,  not  the  only  seat 
of  Antichrist,  485.  above,  our  Mo- 
ther, 514. 

Jason,  made  to  give  security,  338. 

Jesus,  called  Justus,  probably  a  Corin- 
thian, 309. 

Jesus,  to  sleep  in,  what,  408. 

Jewish,  observances,  183. 

Jews,  corrupt  Christianity  under  a 
shew,  3.  an  example  with  what  mind 
men  should  give  to  Priests,  109.  still 
in  an  imperfect  state  from  excess  of 
listlessness,  229.  were  as  children 
under  Moses,  230.  the  wilderness 
was  a  school  to  them,  231.  Egypt 
as  the  tablet  on  which  their  letters 
were  written,  ibid,  like  children  in 
wishing  to  return  to  Egypt,  232. 
their  doctrines  those  of  children, 
ibid,  were  humoured  in  their  passions 
like  children,  233.  in  all  respects 
imperfect  like  children,  ibid,  prayer 
not  heard  for,  342,  343.  persecutors 
of  Christ  and  His  Church,  360, 
3G1.  and  that  not  for  truth's  sake, 
361.  slew  prophets  whose  books  they 
use,  361.  enemies  of  all  men  361. 
wrath  on  them,  362.  their  sufferings, 
422. 

Jezebel,  example  of  audacity,  53. 

Job,  heard  for  his  friends,  343.  their 
sin  not  great,  343.  he  could  not  have 
saved  the  Jews,  343.  his  patience 
better  than  almsgiving,  370.  wrestled 
with  Satan,  370.  tried  through  his 
wife,376.mourned  little  for  his  children 
from    love  to  God,  401.  thankful  in 


all  circumstances,  444.  prayers  of 
for  his  children,  499. 
Joft, prayer  offorhissons  not  fortemporal 
blessings  but  pardon  of  sin,  39.  Satan 
attacked  his  soul  to  make  him  more 
approved,  70.  an  example  of  sufiering 
without  murmuring,  95, 96.  the  griev- 
ousness  of  his  sickness,  9G.  and  his 
state  worse  than  ours  because  it  was 
before  the  gift  of  grace,  and  tlie  tidings 
of  the  Kesurrection,  9/.  gave  thanks 
in  his  pain,  201. 
John  S/.  the  Baptist,  example  of  cou- 
rage, 58.  came  in  spirit  and  power 
of  Elias,  494. 

Jonas,  type  of  the  Resurrection,  242, 
244. 

Jordan,  plain  of,  like  Paradise,  419. 
now  burnt  and  desolate,  ib.  420. 

Joseph,  his  example  shews  us  how  we 
may  overcome  the  pride  that  comes 
from  our  Wisdom,  56.  v.  Apostles  ?ind 
Daniel,  contrast  between  him  and 
the  Egyptian  woman,  304.  how 
tempted  by  his  mistress,  383.  firm, 
yetmovedby  tears,  383.  how  wronged 
by  his  brethren,  384.  forbore  revenge, 
384.  an  instance  of  the  power  of  grace, 
469,  70.  how  hardly  treated,  ib. 

Joscphns,  records  punishment  of  the 
Jews,  422. 

Jo}i  to  be  shewn  for  just  dead  as  well  as 
living,  36.  of  the  world  soon  over, 
and  bringeth  grief,  178. 

Joy,  spiritual  in  aftliction,  340.  on  suf- 
fering enables  to  render  good  for 
evil,  444. 

Jnd(ea,  Churches  of,  persecuted,  338, 
361,  380.  Christians  of,  lost  their 
goods,  398. 

Judaiziuj:;  Teachers  why  called  dogs,  no 
longer  children,  1 17. 

Judas,  the  traitor,  fell  from  his  love  of 
money,  70.  his  hardness  of  heart, 
71.  his  fall  told  by  all  the  Evangelists 
that  we  may  dread  it,  ibid. 

Judgment,  to  be  dishonoured  in  the, 
worse  than  pain  of  hell,  153.  the 
order  of  it,  ibid,  and  154.  the  near- 
ness of  it,  a  consolation  to  the  good, 
153.  Day  of,  is  night  and  winter  to 
sinners,  day  to  the  just,  20.5.  Chris- 
tian who  disbelieves  it,  cannot  be 
called  a  Christian,  206.-  none  dis- 
believe it,  209.  to  disbelieve  it  not 
reasonable,  210. 

Judgment,  last,  see  Consummation, 
Resurrection,  commencement  of,  415. 
not  disproved  by  prosperity  of  wicked, 
430.  suddenness  of,  ib.  terrors  of  to 
scorners,  438.  deceivers  proclaimed 
at  hand  to  induce  disappointment, 
464.   just,  of  God,    475,  6.  human, 


INDEX. 


529 


men  who  fear,  do  not  sufiFer  from,  477. 
children  to  be  taught  about,  478. 
future  less  talked  of  than  earthly, 
479.  and  less  prepared  for,  480.  de- 
layed that  we  may  repent,  480. 
Juitice,  its  good  effects,  161. 


K. 

Kindness,    the  nature  it   should   be  of 
toward  brethren  is  shewn  in  the  ex- 
pression '  bowels  of  mercy,'  273. 
Kindness,  softens  an  enemy,  385. 
King  Ete7nul,  fear  of,  476. 
King,  honour  from,  requires  good  con- 
duct, 389.  honour  of  meeting,  415. 
reprieve  from,  417,  image  of,  not  safe 
to  attack,  445.  poor  admitted  with 
to  Christ's  Table,  461.  none  Christian 
at  first,  473.  fear  of,  keeps  from  much 
evil,  476.  Lettersof,  read  in  Churches, 
488. 
Kings,    not    free   from    affliction,    175. 
instances  to  shew  this,  176,  177.  their 
kingdom   not   like   the    kingdom   of 
heaven,  ibid. 
Kings,  use  the  bee's  work,  445.  Israel 
conquered     thirty-two     by     prayer, 
497. 
Kingdom    of   God,    worth  bearing  all 
for,  360,  475.  of  Heaven,  obtained 
through    Priests,    442.    thought    of, 
makes  us  think    nothing    of  things 
here,  475.  Hell  to  be  more  thought 
of  than,  477- 
Kiss,  one  would,  one  who  admitted  him 
into  a  palace,  442.  of  charity  given 
through  others,  455. 
Anoit/erf^e,  brings  condemnation  without 
practice,  59.  without  action  leads  to 
punishment,  200. 


L. 


fjobour,  in  vain,  377-  of  hands  recom- 
mended, 397,  398.  spiritual,  made 
an  excuse  for  idleness,  398.  wins 
reward,  473. 

Laity,  duty  of  towards  priests,  440-42. 
have  liberties  that  priests  have  not; 
442.  equal  in  chief  benefits,  501. 

Lamb,  priest  and  people  partake  of  one, 
501. 

Lamp,  of  the  Spirit  not  to  be  quenched, 

451 .  door  and  window  of,  to  be  closed, 

452.  some  quench,  451.  robbers  first 
put  out,  452.  bright,  admits  to  bride- 
chamber,  454.  lighted,  can  light 
others,  511. 

Land,  how  to  use  it  in  serving  God, 
125. 


Laodicea,  Epistle  from,  probablv  wiitten 

from  thence  to  S.  Paul,  320". 
Latin,  Scriptures  not  read  in  at  Con- 
stantinople, 489. 
Laughter,  arising  from  present  things  is 

condemned  by  Christ,  157. 
Laughter,     at    admonition    miserable, 

437. 
Laurence,  St.  roasted  to  death,  366. 
Imw,  the,  not  is  loss,  but  is  counted  loss 
for  Christ,  129.  like  a  bridge  to  the 
Gospel,  ibid,  or  as  a  man  counts  silver 
when  he  found  gold,  ibid,  it  is  loss  by 
comparison,  130.  good  as  the  chaff  is 
to  the  corn,  ibid,  not  absolutely  loss, 
but  for  Christ,  131.  but  a  doctrine  of 
men,  now  the  time  [of  Christl  is  come, 
258. 
Laws,    Roman,    against    adultery    in 
women,  390.  father's   authority   up- 
held by,  440.  fear  of,  hinders  many 
bad  actions,  475.  hurt  not  those  who 
fear  them,  477- 
Lawsuits,  men  talk  much  of,  479,  and 

take  pains  about,  480. 
Laying    on    of    hands    is    through    the 

Cross,  148. 
Lazarus,  raising  of,  416. 
Lazar us, r'lchvadun  despised,  461.  needed 

his  help  aftei-wards,  461. 
Laziness,  makes  any  thing  hard,  394. 
Leopard,  Daniel's  vision  of,  347. 
Letter,  forged  as  from  St.  Paul,  464. 
Letters,  from  heaven,  488.  of  kings  read 

in  Church,  488.  see  SuliScriptio7i. 
Life  is  of  several  kinds,  34.  what  it  is 
not  to  live  this  present  life,  ibid,  this 
present  worth  living  if  we  live  in 
faith,  35.  not  life  if  it  has  no  fruit, 
36.  good  or  bad  as  we  make  it,  ibid, 
in  itself  indifferent,  ibid,  the  present 
a  good  state,  105.  future  is  better 
than  a  good  state,  106.  to  risk  it  for 
saints,  is  martyrdom,  107.  cannot  be 
without  pain,  177.  the  present,  com- 
pared to  a  nest  of  mire  and  sticks, 
205.  the  virtuous  a  good  thing,  237. 
the  present  should  be  no  cause  of 
care  to  a  Christian,  260. 
Light,  children  of,  431,  2.  coming  of 

God  is  to  some,  481. 
Lightning,    coming  of  Christ,   evident 

as,  466. 
Likemiridedness,  not  so  great  as  to  be  of 

one  mind,  63. 
Likeness  of  man  said  of  Christ,  because 
He  was  not  equal  in  every  thing  to 
man,  80. 
Lif-tlessness  arises  from  looking  at  the 
faults  of  others,  1 16.  puts  Christians 
out  of  the  state  of  grace,  226. 
Littlemindedness,  put  for  its  results,  440. 
note  a.  as  bad  as  sloth,  443. 


•i  M 


530 


1 NDEX. 


Longsiiff'eriiig  is  toward  one  that  we 
can  requite,  199. 

/,oss  of  money  maile  a  gain  by  patience, 
369,  3/0,  444.  relieved  by  giving 
alms,  3/2.  voluntary  not  minded,  447. 
least  by  force  resented,  ib. 

Lot,  his  choice  proves  fertility  of  plain 
of  Jordan,  419.  did  not  save  Sodom, 
421.  his  love  to  (iod,  421.  Abraham 
bore  wrong  from,  447. 

Love  spiritual,  a  support  in  great  trials, 
12.  it  was  as  a  dew  to  the  Holy  Chil- 
dren, ibid,  impossible  to  convey  St. 
Paul's  in  words,  I  S.  is  unbounded,  19. 
indiscriminate  leads  to  weak  friend- 
ships, and  to  receiving  spurious  doc- 
trines, and  makes  to  stumble,  ibid,  it 
should  have  respect  to  what  is  pro- 
fitable with  understanding,  20.  main- 
tained by  believers  standing  in  one 
mind,  44.  to  love  one  another  the 
best  return  for  spiritual  benefits, 
53.  it  is  more  to  St.  Paul  than  to 
deliver  him  from  dangers,  ibid, 
greater  than  likemindedness,  ibid, 
how  much  is  meant  by  oneness  of 
mind,  ibid,  shewn  for  others  by 
wrestling  in  spirit  for  them,  102. 
increased  by  troubles  from  without, 
174.  spiritual  love  alone  stedfast, 
18(5.  and  like  a  queen  oveiotherfriend- 
ships,  187.  instanced  in  St.  Paul 
and  Moses,  ibid,  the  cause  of 
solidity  amongst  many,  240.  it  is 
like  a  cement,  ibid,  is  as  the  bond 
or  root,  without  which  there  can  be 
no  perfection,  274.  is  the  duty  of  the 
husband  to  the  wife,  294.  is  more 
requisite  from  the  governing  to  the 
governed,  than  fiom  the  governed  to 
the  governing,  ibid,  puts  down  envy, 
315. 

Love,  see  Friend,  labour  of,  337.  true, 
would  give  the  soul,  353.  possible, 
since  Christ  bids,  355.  want  of, 
causes  heresies,  355.  perpetuates  hea- 
thenism, ib.  love  dissembles  favours, 
355.  is  indescribable,  as  a  foreign 
plant,  356.  needs  help  of  presence, 
362.  should  extend  to  all,  380,  397, 
471.  makes  unblameable,  381.  forni- 
cation opposed  to,  382.  saints  pleased 
God  by,  382.  fire  of,  consumes  all  sin, 
382.  Cain  wanted,  382,  overcame  St. 
Paul,  383.  why  mentioned  in  passing, 
396.  toward  brethren,  396.  God 
teaches,  397-  of  God  to  man,  405, 
434.  a  breastplate,  433.  how  to 
strengthen,  434.  overcomes  distance, 
455.  weak,  shaken  by  affliction, 
strong,  confirmed,  471.  .should  be 
equally  balanced,  471.  danger  of 
division   in,  471.  must  be  for  God's 


sake,  472.  allowing  slander  disproves, 
472.  of  the  Truth,  Christ  called,  404. 
of  God,  hindered  by  many  things, 
503.  toward  God  before  ourselves 
implies  before  money  too,  503.  great, 
made  withdrawal  feared,  509. 

hove   of  money,  v.  ]Veahh. 

Loulitieis,  corrects  vainglory,  54.  its 
power  when  found  in  two  persons,  55. 
shewn  in  a  broken  heart,  55.  of  mind, 
86.  V.  HumUiiy. 

Liiwlhniudtdiif^ss,  64.  v.  HumiUly. 

Lust,  to  be  cut  off,  388.  and  its  occa- 
sions, ib.  a  drunkenness,  432.  insa- 
tiable, 467.  cured  bv  thought  of  hell- 
fire,  479. 

Lt/a:i'r«,givesbirth  to  affliction  and  pain, 
179." 

'Luxury,  not  to  be  envied,  437.  no  pro- 
tection from  hell- fire,  479.  talk  of, 
hurtful,  ib. 


M. 


Macedonia^  country  of  the  Philippians, 
1. 

Macedonia,  St.  Paul's  cultured  field, 
379.  Churches  of,  472. 

Macedonians,  once  as  renowned  as  the 
Romans,  347.  joined  with  others  in 
St.  Paul's  crown,  364.  empire  of, 
overthrown  by  Romans,  347,  492. 

Madness,  vice  worse  than,  435. 

Magiitrates,  scourge  St.  Paul  more  from 
impulse  than  wickedness,  3. 

Mammon,  contradicts  Christ's  com- 
mands, 72.  hell  and  river  of  fire 
because  of  it,  73. 

Mammon,  turns  from  love  of  God,  503. 

Man,  is  superior  to  brutes  only  through 
religion  and  virtue,  88.  and  in  things 
that  concern  the  soul,  89.  ceases  to  be 
superiorwhen  he  lives  to  himself,  ibid, 
has  his  title  to  rule  them  only  from 
reason,  ibid,  may  become  an  Angel 
by  practice  of  virtue,  ibid,  not  worthy 
of  the  grace  of  God,  202.  greatness  of 
his  deliverance  set  forth,  ibid,  and 
203.  of  his  own  will  under  the  power 
of  darkness,  224.  could  le  persuaded 
to  return  to  God  only  b_\  Christ,  225. 
through  His  death  is  placed  free  from 
sins  amongst  the  approved,  ibid,  can 
continue  in  this  state  only  by  continu- 
ing to  have  faith  and  hope  in  Christ, 
226.  how  he  is  changed  by  the  Gospel, 
236,  237. '  the  old  man'  does  not  mean 
the  substance  of  fiesh,  but  the  bad 
moral  choice,  271-  the  new  man  is 
ever  advancing  to  greater  youthful- 
ness,  272.  the  new  man  has  nothing  to 
dowithextenials,  ibid.  Man  imperfect 


INDEX. 


531 


as  regards  tlie  constitution  of  this 
present  life  when  alone,  329. 

Mimes,  60. 

Manichces,  407.  note  b. 

Mamioiis,  splendid  are  a  loss,  123. 

Marcellns,  of  Galatia,  61.  in  what  way 
heretical,  62.  how  his  heresy  falls 
before  St.  Paul's  text,  ibid. 

Marcion,  of  Pontius,  61.  in  what  way 
heretical,  62. 

Marcioniles,  their  heresy  of  our  Lord 
being  a  phantom  overturned,  77- 

Marcioniics.  407,  note  b. 

Afni-riage,  early  recommended,  391.  of 
chaste  persons  blessed,  ib.  object  of, 
392.  second,  of  widows,  400.  feast  at, 
occasions  envy  and  discontent,  479. 

Marriages,  satanical  performances  at, 
326.  how  marriage  is  a  mystery,  328, 
329.  marriage-union  really  a  pure 
thing  dishonoured  from  man's  wicked- 
ness, 330.  how  it  is  a  mystery  of  the 
Church,  331.  full  of  lawlessness  in 
S.  Chrysostom's  time,  though  a  mys- 
tery of  the  Presence  of  Christ,  ibid,  a 
Satanic  pomp  in,  without  significancy, 
332.  pleasure  will  follow  from  cele- 
bration of  a  marriage  in  an  orderly 
way,  ibid,  and  334.  melancholy  from 
such  as  then  were  common,  ibid, 
the  right  way  to  keep  the  wedding- 
feast,  333. 

Martyrdom  is  attained  by  lesser  things 
more  than  by  great,  10/. 

Martyrdom,  not  now  usual,  368,  may 
still  be  imitated,  369. 

Marti/rs,  how  tempted,  308.  chapels  of, 
459. 

Masters,  duty  of  to  servants,  297. 

Medes,  empire  of,  492. 

Medicine,  bitter,  useful,  425.  to  be 
sweetened   443. 

Memorial,  a  great  house  a,  of  covetous- 
ness,  448. 

Memory  of  good  deeds  makes  men  re- 
miss and  haughty,  138. 

Mercy,  works  of,  must  never  be  given 
up,  4.  should  be  v/orn  as  tokens 
about  the  necks  of  Christians,  ibid,  a 
means  to  convince  unbelievers,  5. 
must  be  done  with  caution  and 
true  faith,  ibid,  can  only  be  done  in 
this  world,  ibid,  can  open  the  gates 
of  heaven,  6.  ofttimes  called  '  righte- 
ousness,' 20.  men  soon  led  to  it ;  no 
good  in  our  nature  so  great  as  it,  47. 
in  the  nature  even  of  the  fiercest, 
48.  peculiar  to  power,  ibid,  the  world 
established  by  it,  ibid,  most  pleasing 
to  God,  48.  Priests,  Kings,  and  Pro- 
phets anointed  by  it,  ibid,  signified  by 
oil,  ibid,  it  is  over  all  men  alike,  ibid. 
by  it  men   have  become  Saints,  49. 


without  it  all  created  things  would 
perish,  ibid,  cause  of  light  to  men,  50. 
to  be  merciful  God's  true  character, 
and  so  man's,  ibid,  it  is  of  it  that  all 
things  are,  ibid,  it  delivers  from  fire  of 
hell,  ibid,  comes  of  love,  ibid,  without 
man's  shewing  it,  he  shall  have  no 
forgiveness,  ibid. 

Mercy,  must  be  shewn  to  obtain  mercy, 
439.  where  none,  the  Spirit  dwells 
not,  452. 

Messenger,  may  be  same  as  Teacher, 
104.' 

Melals,  abuse  of  precious,  through  lux- 
ury, 266. 

Ministers  of  Christ  not  clothed  by  mira- 
cle, 1 14.  allowed  to  be  in  want  that 
others  maybe  profited,  115.  though 
unworthy  have  God  with  them,  221. 

Miracle,  standing,  of  fruits  of  Sodom, 
419. 

Miracles,  danger  of  men  being  honoured 
for,  375.  of  Antichrist,  485, 493.  those 
are  false,  493.  of  Christ,  ib. 

Moderation,  binding  on  all,  not  Priests 
only,  110,  111.  reasons  why  it  should 
be  shewn  to  enemies  and  the  bad, 
158.  much  of  it  planted  every  where 
in  these  l?.ter  times  by  God's  grace, 
234. 

Money  sent  by  Philippians  to  St.  Paul 
at  Rome,  107.  to  be  employed  in 
God's  service,  125. 

Money,  must  be  despised  if  we  love  God, 
503. 

Monks  near  Antioch,  505.  note  e. 

Mortification,  as  necessary,  as  it  is  con- 
tinually to  rub  the  rust  oft'  a  bright 
statue,  270.  of  sin  in  members  of  the 
body  necessary  for  those  who  would 
have  a  sight  of  heaven,  276,  277. 

Moses,  a  schoolmaster  to  the  Jews, 
230. 

Moses,  his  intercession,  344.  would  not 
have  saved  Jews  at  last,  344.  seat  of, 
441.  conquered  Amalek  by  prayer, 
497. 

Mother,  delights  in  her  cares,  501.  her 
pangs  before  birth,  spiritual  parents' 
lasting,  ib.  heavenly  Jerusalem  our, 
514. 

Mothers  shruld  take  care  of  their  own 
characters,  because  their  daughters 
take  pattern  from  them,  305. 

Motives,  temporal  weigh  with  most  men, 
397,  8. 

Mournini,r,  house  of,  479. 

Mouth,  how  to  use  it  in  God's  service, 
125. 

Mouth,  door  of  our  lamp,  452.  keep  shut 
when  insulted,  ib. 

Murmnring,  an  art  of  Satan's  to  take 
away    reward   of  virtue,    93.    occa- 


•2  M  2 


0-3-2 


INDEX. 


sions  stains,  94.  borders  on  blasphemy, 
and  i.s  proof  of  ingratitude,  95. 
poverty  and  afflictions  no  cause  for 
it,  as  examples  of  Job  and  Abraham 
shew,  ibid,  and  96.  to  be  avoided  at 
all  times,  100. 

Myslerie>i,  Apostles  ordered  a  remem- 
brance to  be  made  of  the  dead  in 
them,  38.  great  gain  to  them  from 
such  remembrance,  ibid,  but  to  the 
faitl.ful  only,  ibid,  the  mystery  of 
God  is  to  be  brought  to  Him  by  His 
Son,  239. 

Mysteries,  priest  makes  partaker  of,  442. 
key  of  Heaven,  ib. 

Mystery,  must  be  confessed  somewhere, 
411,  12   see  Marriage, 

Mystical  interpretation,  405. 


N. 


Name,  does  not  mean  glory,  82. 

'  Name  of  our  Lord  Jesus,'  every  thing 
done  in  It  prospers,  290,  291. 

Name  of  God,  the  great  power  of  The, 
291,  292. 

Nature,  an  inferior,  cannot  seize  ad- 
mission into  a  greater,  64. 

Nature,  human,  may  be  looked  on  as  one 
continued  life  from  the  first  to  the 
present  time,  230. 

Neces^itu,  notion  of,  from  Satan,  210. 

Ner(y,  Emperor  when  Epist.  Phil,  was 
written,  13. 

Nero,  a  type  of  Antichrist,  492. 

Ninht,  compared  to  a  caravanserai  of 
many  fountains,  26. 

A^fA'/;/,"  children  of,  432. 

Niucvitex,  escaped  because  they  feared, 
477. 

Noah,  type  of  the  Resurrection,  243, 
244. 

Noah,  a  just  man,  343.  could  not  have 
saved  the  Jews,  343.  his  sons'  con- 
duct, 3S2.  days  of,  like  the  last,  419. 
times  of  now  surpassed  in  wickedness, 
419.  men  in  time  of  perished  from 
not  fearing,  477. 

Noih'iugncsa,  of  things  here,  467. 

Number,  change  of  in  speaking,  455, 
note  p. 


O. 


Obedience  to  others  does  not  make  us 
inferior  to  them,  8 1 .  cause  of  exalta- 
tion, 84.  the  duty  of  the  wife  to  her 
husband,  294. 

Oil,  a  type  of  God's  love  to  man,  48. 
hence  kings  and  priests  anointed  with 


it,  ibid,  type  of  mercy  as  being  the 

cause  of  light,  49.  v.  Mercy. 
Oil,    want    of,    quenches    lamp,    452. 

means  alms,  452. 
Ointment,  the  Saints  are  like,  346. 
Oiiencis  of  mind,  the  force  of  it,  53,  54 . 

v.  Lone  mutual. 
Onenimita,  sent  by  S.  Paul  to  the  Colos- 

sians,  308.  a  Colossian,  ibid. 
Oppressor.':,    more  cruel     than    robbers, 

449.  poor  as  bad  as  rich,  450. 
Ornaments,  gold,  are  a  loss  to  the  users, 

122.  earthly  chains  to  bind  sin  on, 

and  strip  Christ    oft",    303.   love  of 

incites  vain-glory,  and  is  the  cause  of 

many  evils,  305. 
Orators,  record  vanity  of  human  things, 

468. 
Oratories,  459. 
Ornatiient,    danger   of,   373.  none  like 

gravity,  402.  spiritual,  403. 


P. 


Palaces  splendid,  no  cause  for  pride, 
87. 

Palaces,  none  like  heaven,  404,  442. 
way  to  borne  with,  though  narrow, 
437-  one  who  admits  to  loved  for  it, 
442.  great  men  of  the  world  found 
at,  4.59.  Churches  the  real,  459.  all 
cannot  serve  in,  497,  and  note. 

Paltratra,  place  in  which  runners  in  a 
race  were  trained,  140. 

Palestine,  travellers  in  called  to  witness 
on  overthrow  of  Sodom,  419,  20. 
suft'erings  of  Jews  in,  422. 

Paradise,  plain  of  Jordan  like,  419,  447. 

Passions,  tempt  us  as  Pagans  did  mar- 
tyrs, 368.  insatiable  in  their  nature, 
467. 

Patience,  a  high  praise,  340.  of  Job, 
370.  toward  all  men,  443.  puts  the 
impudent  to  shame,  443.  proved  in 
time,  473.  definition  of,  ib.  of  Christ, 
504. 

Patriarchs,  examples  how  people  should 
suffer  the  loss  of  children,  282,  283. 

Patronage,  change  of  Religion  for,  473. 

Paul,  St.  scourged  at  Philippi,  1.  vid. 
Philippi.  ^'wes  high  testimony  to  Phi- 
lippians,  ibid,  in  bonds  when  wrote 
Epistle  to  Pbilippians,  ibid,  let 
go  afterwards,  ibid,  wrote  it  in  his 
first  imprisonment,  2.  consoles  Pbi- 
lippians about  his  bonds,  and  exhorts 
to  unanimity  and  humility,  3.  writes 
to  encourage,  not  to  rebuke  Pbilip- 
pians throughout,  3.  praises  them 
for  their  well  doing,  4.  his  great  love 
for  them,  ibid,  why  he  calls  himself 
'servant' in  writing  to  the  Pbilippians, 


INDEX. 


533 


7.  reason  for  his  writing  to  the 
Clergy  of  Philippi,  8.  his  joy  at  their 
virtue.-!,  and  constant  readiness  to 
assist  him,  9.  to  be  loved  by  him, 
sign  of  being  great,  12.  imprisoned 
under  Emperor  Nero,  13.  in  what 
sense  he  calls  God  to  witnes,  18.  his 
bonds  useful,  20.  cause  of  confidence 
to  himself,  21.  did  not  mind  grievous 
things  of  this  life,  3  ).  rejoices  though 
he  has  many  enemies,  ibid,  his 
humblemindedness  and  trust  in  God, 

31.  would  glorify  Christ  bylife  or  death, 

32.  not  to  die  at  this  imprisonment, 
ibid,  how  dead  as  to  this  present 
life,  33.  because  he  did  not  care  for 
it,  34.  his  departure  in  his  own 
power,  36.  it  would  be  by  God's  dis- 
pensation, not  of  man's  sin,  ibid, 
though  in  the  midst  of  suffering 
chooses  to  live,  40,  41  ;  for  Christ's 
sake,  42.  in  what  way  like  the  sun, 
ih'id.  why  willing  to  stay  on  earth, 
43.  asked  a  return  of  love  for  spiri- 
tual, men  ask  it  for  carnal  benefits, 
51.  not  a  flatterer,  5/.  how  he  was 
humble,  and  courageous,  58.  exhorts 
to  humility  by  example    of  Christ, 

60.  by  awe  at  presence  of  the  Holy 
Spirit,  ibid,  and  n.  a.  one  text  of 
his  lays  low  many  heresies  at  once, 

61.  takes  away  fear  of  being  debased 
because  of  humility  by  example  of 
the  Incarnation,  76.  his  discretion  in 
admouishing,  90.  his  death  like  a 
drink-oftering,  and  cause  of  rejoicing 
to  the  Philippians,  99.  frees  the  Phi- 
lippians  from  suspicion  of  his  giving 
comfort  merely  by  sending  Timothy, 
101.  does  all  for  Christ,  ibid,  tidings 
of  the  Philippians  would  give  him 
courage,  102.  did  not  know  all  things 
absent  by  revelation,  ibid,  in  sending 
Timothy  did  not  mean  not  to  go 
himself,  103.  his  dependence  on 
God  in  every  thing,  ibid,  had  not 
neglected  them  because  he  sent  so 
late,  105.  his  soul  never  free  from 
sorrow,  106.  careful  to  teach  Philip- 
pians humility,  108.  had  more  than 
one  cloak,  and  lived  the  life  of 
faith,  112.  provided  his  proper  cloth- 
ing, 113.  does  not  give  exhortation 
without  first  commending,  117.  his 
high  state  as  a  Jew  in  birth  and 
way  of  life,  119,  120,  121.  died  to 
his  body  while  alive,  133.  not  con- 
fident of  attaining  to  the  Resurrec- 
tion that  leads  to  Christ,  ibid,  his  life 
one  of  contest  to  the  end,  134.  his 
course  always  advanced  in  virtue, 
144.  taught  by  deeds  as  well  as 
words,  142.  an  example  of  the  con- 


stancy of  virtue    under    all    circum- 
stances,   145.    his    care    to    recom- 
mend laborious  persons   and  the  be- 
nefit of  this,  152.  is  refreslied  at  the 
advancement    of  his  disciples,   166. 
probable    reason  of  his  receiving  at 
one  time,  and  not  at  another,  ibid, 
partly  excuses  the  negligence  of  the 
Philippians,   167-  how  he  put  down 
proud  thoughts  from  well-doing  and 
yet  did  not  check  it,    168.  his   way 
of  encouraging  liberality,  and  keep- 
ing   independence,    171.    prays    for 
temporal  things  out  of  condescension, 
173.  and  only  that  they  may  be  used 
to    God's  glory,   174.    his   grief  for 
sinners  remarkable,  178.  those  of  his 
Epistles  most  holy  which  were  writ- 
ten   while    he    was    in    bonds,    181. 
had    not   seen    Colossians   when   he 
wrote  to    them,    182.   his    presence 
every    where    a    great    thing,   ibid, 
every    where    couples    conversation 
with  faith,    198.    first   praises,    then 
blames,    199.    his    striving    for    his 
disciples,  238.    his    desire    to  come 
to  the  Colossians'  doctrine,  and  gentle 
way  of  reproving,   239.   his  way  of 
going   oft'    to   another    while    he    is 
establishing  one  position,  259.  in  all 
his    Epistles  he    tries  to   shew   that 
Christians  are  partakers  with  Christ, 
260.  his  lowliniss  of  mind  in  asking 
for  the  prayers  of  others,  and  in  his 
humble  opinion  of  himself  when  he 
was    in   bonds,    299.    his    object   in 
Epistle  to   Colossians   to   shew  why 
ChristcamewhenHedid,  ibid,  his  work 
prospered  much    more   when    he  in 
bonds,  than  out  of  them,  300.  a  man 
greater  than  human  nature,  an  Angel 
on    earth,  302.    reasons  for  his  not 
putting  every   thing  into  his    Epis- 
tles, 3()7.  his  behaviour  to   Agrippa, 
an    instance    of    Christian    wisdom, 
307-  treated  worse  than  the  Prophets 
were,  308.  the    considerate   way  in 
which   he    spoke    of    persons,    ibid. 
persons  must  be  great,  who  would  be 
a  comfort    to  him,   309.    his    warn- 
ings how   to   deal    with   persons    he 
calls  '  without,*  310.  V.   Without,  his 
wisdom  instanced    in    his    discourse 
to  the  Athenians,  311.  and  in  treat- 
ment of  Elymas.  v.    Wisdcm.   his  re- 
minding the  Colossians  of  his  bonds 
a   great   support   to    them    in  trials, 
320.     bids    his    disciples    remember 
his    tears,     as     he     did    his   bonds, 
322.  meaning  of  his  wish   to  be  ac- 
cursed from  Christ,  324. 
Paul,  St.  his  humility  in  placing  others 
with  himself,  336.  his  thanksgivings 


534 


INDEX. 


and  prayers  for  others,  337.  asked 
priiyers  of  otliers,  341.  persecutid  at 
J5era>a,  348.  at  Philippi,  349.  no 
flatterer,  351 ,  360.  sought  not  honour, 
351,  2.  like  a  nurse,  352.  ready  to 
give  his  soul,  353.  to  endure  hell,  354. 
worked  with  his  own  hands,  358,  505. 
night  and  day,  505.  whom  he  calls  to 
witness,  359.  avoids  suspicion,  359. 
like  a  fatlier,  359.  spoke  to  each 
singly,  3(50.  asked  only  that  men 
would  gain  the  kingdom,  360  felt 
separation  like  an  orphan,  302.  satis- 
fied his  love  through  others,  363.  his 
vehement  love,  3(i3,  364,  376,  380, 
455.  hindered  by  Satan,  363.  hindered 
by  the  Spirit,  363.  not  all  things  re- 
vealed to,  374.  his  thorn  in  the  tlesh, 

376.  staid  in  spite  of  danger,  376.  his 
labour,  377.  his  joy  at  good  report, 

377,  378.  his  sufferings,  378.  firm, 
yet  moved  by  love,  382,  3.  feared  not 
abyss  of  waters,  383.  exhorts  by 
Christ,  386.  had  no  false  delicacy, 
391.  reasons  not  with  the  docile,  407. 
Christ  spoke  in,  414.  heard  expressly 
from  God  about  Judgment,  414. 
heard  SDUie  things  not  recorded,  415. 
checks  curiosity,  427.  more  admirable 
as  not  having  foreknown  his  escapes, 
429.  improved  his  gifts,  451.  shews 
love  by  prayer,  454.  had  great  con- 
fidence before  God,  454.  sends  kiss 
of  cliarity,  455.  his  stay  at  Athens, 

463.  subscribed  with  his  own  hand, 

464.  begins  with  prayer  for  grace, 
469,  470.  humility  of,  470.  gloried  in 
the  Thessalonians,  472.  would  have 
borne  Hell  for  God's  will,  477.  wisely 
hinted  the  fall  of  the  Roman  Empire, 
491.  prayer  of  for  Thessalonians,  496. 
he  asks  theirs,  49(),  7-  499.  indicates 
his  dangers,  496,  7-  bad  right  to  be 
maintained.  605.  compassionates  the 
disorderly  as  a  father,  507.  humility 
of,  in  speaking  of  his  own  doings,  510. 

Fiiul  of  Kamosata,  61.  in  what  way 
heretical,  and  how  his  heresies  fall 
before  S.  Paul's  text,  62.  said  our 
Lord  was  a  mere  creature,  79.  his 
doctrine  refuted,  214.  and  215. 

Peace,  the,  of  God  may  have  two  mean- 
ings, 159.  we  are  at  peace  with  God, 
through  virtue,!  61. mustbe  maintained 
with  God  and  our  neighbour,  162. 
rc'^tored    between    men  and  Angels, 

219.  the  frequent  mention  of  it  in  the 
Church,  ibid,  and  220.  it  is  a  sort  of 
symbol  of  the  good  things,  ibid,  given 
to  all  by  Him  that  is  over  the  Church, 

220.  not  the  Bishop's,  but  Christ's 
by  means  of  him,  221.  is  an  umpire 
in  the  heart  between  anger  and  cha- 


rity, 274.  human  peace  cometh  of 
avenging,  275.  does  not  wrestle  with, 
but  is  victorious  over  evil  thoughts, 
ibid. 

Peace,  prayer  for,  508.  needful  in  all 
things   ib. 

Peace-makers,  always  imitate  the  Son  of 
God,  162.  why  called  the  sons  of  God, 
220. 

Pearson,  Bp.  an  argument  of,  409, 
note  f. 

People,  should  obey  Priest  with  good 
will,  440.  many  of  excel  ruler,  498. 
equal  with  Priest  in  chief  blessings, 
501.  partake  of  one  Baptism,  one 
Lamb  with  him,  ib. 

Perfecting,  implies  deficiency,  380. 

Perfection,  attained  by  humility,  141. 
not  in  the  Law,  nor  in  Angels,  but  in 
Christ  only,  238.  may  be  without 
'  standing,'  319. 

Perfection ,  goes  beyond  commandments, 
386,  7. 

Perfume,  of  good  report,  346. 

Persecuted,  God's  glory  to  reward,  482, 
are  admired  if  firm,  484. 

Penecution  at  an  end.  4, 

Perseciitiun,  why  permitted,  338.  at 
Bercea.  348.  at  Philippi,  349.  en- 
durance of,  proves  the  Gospel,  350. 
implied  in  the  highest  sense  of  pa- 
tience, 473.  men  that  will  not  hear 
of  Hell  are  not  readj'  for,  477- 
patience  under,  483. 

Persecuforx,  will  be  punished,  349,  362, 
475.  even  more  than  those  who  obey 
not  the  Gospel,  475.  shall  be  con- 
founded at  glory  of  saints,  482. 

Persians,  king  of  the,  wears  his  beard  of 
gold,  267. 

Persians,  empire  of,  492. 

Persuasion  ol  God,  483,  and  note  b. 

Peter,  St.  had  common  convenience  of 
clothing,  112. 

Peter,  St.  freed  by  prayers  of  others, 
341, 499.  refuses  honour  for  miracles, 
375.  chitf  of  Apostles,  427-  not  told 
time  of  consummation,  427.  improved 
grace  given,  451. 

Plialanx,  pushing  through,  366. 

Phantom,  our  Lord  so  cal'ed  by  the 
Mareionites,  78. 

F/wriioh,  puni.shmcnt  of,  421. 

Pharisee,  spoiled  good  works  by  pride, 
466. 

Pharisees,  made  men  children  of  hell, 
432,  441.  in  Moses'  seat,  and  to  be 
obeyed,  441. 

Philemon,  lipistle  to,  written  while  S. 
Paul  was  in  bonds,  181.  written  upon 
close  of  S.  Paul's  preaching,  131,132. 
probably  with  the  Colossians  at  one 
time,  182. 


INDEX. 


535 


Philippic  persecution  at,  349. 

Pliilippiuiis,  of  a  city  in  Macedonia, 
i.  sent  Epaphroditas  to  S  Paul  in 
prison,  2.  patterns  of  Charity,  4. 
partook  of  y.  Paul's  sufferings,  46. 
their  virtue  made  S.  Paul  illustrious, 
99.  had  attained  to  a  life  of  love, 
concord,  and  peace,  142.  had  at  some 
time  been  negligent  in  W:  l!-doing, 
166.  sharers  in  !?.  Paul's  afflictions 
from  giving  to  him,  168.  the  first  to 
to  think  of  giving  to  S.  Paul,  169. 
their  gifts  would  turn  to  their  salva- 
tion, 171.  they  were  poor  men,  handi- 
craitsaien,  1/3.  Epistle  to,  written 
while  S.  Paul  was  in  bonds,  181. 

PhUipphiif,  Timothy  sent  tu,  363. 

Philippic  named  from  its  founder,  a 
colony,  l.theseller  of  purple  converted 
there,  ibid,  keeper  of  the  prison 
believed  there,  ibid.  S.  Paul  and 
■Silas  scourged  there,  ibid.  S.  Paul's 
preaching  had  a  remarkable  com- 
mencement here,  ibid,  had  shewn 
great  readiness  for  the  Faith,  3. 

Philnsopher,  true,  not  grieved  by  things 
of  this  life,  30. 

P/ii/ow/)/icis,  speak  of  future  punish- 
ment, 424.  of  changes  of  fortune,  468. 

Philmophy,  heathen,  not  true  wisdom, 
30. 

Philosophy^  cold,  rejected,  363.  true, 
not  to  wish  for  revenge,  473. 

Physicians,  trusted  when  they  have 
foretold  symptoms,  365.  defile  their 
hands  to  cure,  392.  enumerate  parts 
of  the  body,  410.  must  displease  tlie 
sick,  441.  useless  going  to,  unless  for 
remedy,  488. 

Phdiiinis,  61.  in  what  way  heretical,  62. 
how  his  heresy  falls  before  S.  Paul's 
text,  ibid 

P/eii/,  belongs  to  man  alone  of  creatures, 
88. 

Pilot,  Christ  a,  412. 

Pily,  48.  V.  Mircy. 

Places,  loved  on  account  of  fric-nds,  354. 

Plaints,  wonderful  growth  of,  409,  12. 

Plaiie-trre,  golden,  made  by  an  ancient 
king,  264. 

Pleasure,  less  in  splendid  feasts,  than  in 
poor  ones,  190.  is  not  the  life  of 
Christians,  259. 

Plenty,  inclines  to  evil,  and  requires 
great  virtue  in  tlie  use  of  it,  168. 

Poets,  speak  of  future  punishment,  424. 
of  great  men's  falls,  468. 

Pomcgrcinates,  of  Sodom  full  of  ashes, 
419. 

Poor,  to  feast  them  is  to  make  God  our 
debtor,  188.  called  Christ,  265,  270. 
it  is  no  good  to  feed  them,  and  live 
voluptuously  one's  self,  ibid. 


Poor,  see  Alms,  Brelhreii,  Beggars,  lye. 
sometimes  opJ)re^s  the  poorer,  450. 
exemplary  in  thankfulness,  458.  sit 
at  Church  do  irs,  459.  and  those  of 
martyrs'chapels,  ib.  are  dogs  of  God's 
palace,  460.  communicate  with  the 
great,  460.  descendants  of  may  be 
great,  459.  pride  cured  by  sight  of, 
459.  best  guests  to  entertain.  461. 
Christ  comes  in,  461.  contempt  of, 
comts  of  pride,  466.  dislionour  to, 
provokes  God,  507. 

Potiphiir,  unreasonable,  469,  70. 

Poverty,  a  happiness,  25.  a  quiet  home, 
26.  false  reasons  for  fearing  it,  28. 
good  or  bad  according  to  the  dis- 
position, 29.  is  good  or  bad  according 
to  a  man's  will,  124.  v.  Will,  the 
procurer  of  heaven,  125. 

Poverty,  distresses  most  men,  398. 
comfort  in,  444.  furnace  of,  458. 
comforted  in  house  of  mourning, 
479. 

Power  of  Christ,  causeof  men's  working 
greater  deeds  than  Himself,  57-  per- 
sons in  power  ever  changing  like  dust, 
261. 

Practice,  of  the  commands  of  Christ 
brings  us  His  gifts,  59. 

Prcetoriiiin,  palace  of  iNero  so  called,  1. 
palace  so  called,  21. 

Praise,  when  rightly  given  and  withheld, 
65.  men  should  not  live  dependent  on 
it,  or  do  praiseworthy  actions  for  its 
sake,  162. 

/-"/a !/('?•, assists  the  dead,  38.  a  consolation 
at  all  times,  158.  should  be  joined 
with  thanksgiving,  ibid  not  acknow- 
ledged without  thanksgiving,  159. 
frequent  makes  persons  listless,  there- 
fore they  must  join  watching  with  it 
and  thanksgiving,  298.  a  Saint's 
Prayer,  ibid. 

Prayer,  remembering  others  in,  337.  of 
others  useful,  if  we  do  our  part,  341. 
not  otherwise  342,  343.  made  for 
all  men,  342.  effectual,  343.  of  Job 
for  his  friends,  ;i43.  expressed  from 
love,  380.  in  divine  service  follows 
counsel,  454,  495.  due  to  pastors, 
455.  houses  of,  459.  of  arrogant,  not 
heard,  459.  of  St.  Paul  for  Thes- 
salonians,  496.  he  asks  theiis,  ib. 
498.  St.  Chiys.  asks  earnestly,  and 
more  on  his  own  account,  497.  a 
weaponofoldsuccessful,ib. for  Teacher 
implies  high  claims,  497-  yet  not  to 
be  declined  from  humility,  ib.  united 
powerful,  498,499.  for  people  bold  in 
St.  Chrys.  499.  yet  be  makes  it  in 
private  as  well  as  in  public,  499. 
seals  precepts,  508.  for  peace,  ib.  in 
salutation,  508,  9. 


536 


INDEX. 


Prayer  o/  th»  Faithful,  Lord's  Prayer 
so  called,  299. 

Preachers,  of  strife  taught  as  S.  Paul 
did,  against  their  will,  as  instruments 
of  the  Devil,  23. 

Presbyters,  sometimes  called  Bishops,  8. 
could  not  lay  hands  on  a  Bishop, 
ibid. 

Pride,  haughtiness  is  puerile,  shews  an 
unformed  mind,  55.  comes  from  our 
being  wise,  and  thinking  the  wisdom 
our  own,  not  of  Grace,  (v.  Grace.)  ib. 
to  be  corrected  by  thanking  God  for 
our  wisdom,  55,  66.  makes  men  even 
unlike  the  Devil,  57.  haughtiness  not 
courage,  ibid,  cause  of  Satan's  fall, 
84.  is  worse  than  folly,  86.  the  evils 
that  come  from  it  in  a  man's  temper, 
86.  natural  good  qualities  and  bless- 
ings should  not  make  men  proud,  87, 
88.  makes amaulower  than  irrational 
creatures,  88.  one  of  the  devil's  arts 
to  take  away  reward  of  virtue,  93. 
shewn  in  thinking  fine  houses  super- 
fluities &e.  a  gain,  122.  attendant  on 
the  feasts  of  the  heathen,  193.  makes 
men  refuse  the  help  of  low  persons, 
though  themselves  in  peril,  263.  the 
root  of  luxury,  266. 

Pride,  cure  of,  in  seeing  the  poor,  460. 
exclaimed  against,  461.  condemna- 
tion of  the  Devil,  465,  6.  of  Anti- 
christ, ib.  comes  of  not  knowing 
God,  466.  beginning  of  sin,  466.  of 
Pharisee,  spoiled  good  works,  466. 
a  constant  misery,  467.  insatiable, 
being  a  passion,  467-  cure  of,  467.  a 
sign  of  wanting  reason,  468.  of  rich 
at  Church,  488. 

Priests,  grudging  to  support  them  up- 
braided, 109,  110.  ought  not  to  be 
allowed  to  want,  110. 

Priest,  should  be  obeyed  with  good 
will,  440.  hated  for  reproving,  441. 
authority   of,   sanctioned   by   Christ, 

441.  gives  u))  the  world  for  his  office, 

442.  imparts  the  Holy  ^Mysteries, 
442.  communicates  first,  but  equally 
with  people,  50 1 .  partakes  of  the  same 
Lamb,  and  of  same  Baptism,  501. 

Prise,  the,  the  Christian  runs  for  in  hea- 
ven, 140.  it  is  far  more  precious  than 
gold  and  jewels,  ibid,  those  who  could 
gain  it  must  follow  example  of  run- 
ners in  a  race,  ibid.  Christ  gives  it 
in  heaven,  141. 

r  roc  tarnation,  the,  is  made  further 
known  when  S.  Paul  is  bound,  300, 
301. 

Prodigal  Son,  an  example  to  those  that 
sin  after  Baptism,  137. 

Prophecies,  about  Christ  and  Anti- 
christ, 493. 


Prophesyings,  true  and  false,  453,  4. 
proof  of  by  event,  ib.  by  gift  of  dis- 
cernment, ib. 

Prophets,  slain  by  Jevrs,  361.  speak  as 
from  God,  41 4.  saw  God  in  a  manner, 
ib.  speak  irresponsibly  at  the  time^ 
453.  less  listened  to  than  kings'  mes- 
sengers, 488. 

Proselytes,  not  circvuncised  on  the  8th 
day,  nor  of  the  stock  of  Israel,  120. 

Providence,  signs  of,  245. 

Proving  all  things,  what,  453. 

Prvdentius,  on  St.  Laurence,  368. 
note  s. 

Psalms,  singing  a  less  irksome  way  of 
gaining  instruction  than  reading,  288. 
the  many  good  lessons  there  are  in 
them  for  the  young,  ibid,  lead  the 
way  to  Hymns,  ibid,  the  warnings 
they  contain  for  the  practice  of  virtue, 
289. 

Pulpit,  not  opened  to  all,  453. 

Puuishrnent,  example  of,  necessary  to 
lead  bad-principled  to  virtue,  94. 

Puniihniejit,  of  persecutors  aconsolation, 
362, 464, 473.  all  sin  incurs,  387. comes 
of  evil  will,  395.  temporal  for  those 
who  knew  not  eternal,  421.  instances 
of,  422 — 24.  from  God  not  to  be  ques- 
tioned, 421 .  present  unequal,  424.  for 
letting  men  perish  of  hungei,  445.  of 
slaves,456.  for  not  obeying  the  Gospel, 
475,  481.  of  others  not  to  be  rejoiced 
in,  475.  blessing  of  escaping,  475.  the 
heavier  for  delay,  480.  future,  proved 
eternal,  481.  of  disorderly  by  with- 
drawing from  them,  504 — 6,  509. 

Purity,  blessedness  of,  281.  enjoined 
on  Timothy,  387. 


R. 


Reader,  at  Church  speaks  God's  words, 
488. 

Beaion,  cannot  comprehend  mysteries, 
131.  causes  division,  and  is  insuffi- 
cient for  corajirehending  things  above 
human  conception,  241. 

Peason,  guarded  by  hope  of  salvation, 
433,  4.  pride  shews  want  of,  468. 
overwhelmed  by  ill  discourses,  478. 
thought  of  hell  strengthens,  478,  9. 

Reasoning,  not  used  to  the  docile,  407. 
on  some  things  unwise,  411.  like 
swimming  without  boat  or  pilot,  412, 
Satanic,  against  God's  threatened 
wrath,  418.  good  not  to  indulge  in, 
471.  conclusive,  from  God's  justice, 
474. 

Rebecca,  an  example  for  a  bride,  326. 

Heconcitiaticm,  the  wav  of,  through 
Christ,  217. 


INDEX. 


537 


Red-Sea,  burial  to  Egyptians,  genera- 
tion to  Israelites,  260,  261. 

Rejniciiii;  in  Christ  arises  ftom  mourn- 
ing for  sins,  157.  possible  under 
whatever  sutfering,  1 57. 

Relations,  domestic,  intent  of,  447. 

Remembrance,  good,  what,  3/8. 

Remhsinti  of  sins  given  in  Baptism,  137. 

Repetition,  needful,  485.  in  Holy  Scrip- 
rure  complained  of,  489.  is  borne  with 
in  every  thing,  ib. 

Report,  of  actions  greatest  near  the  spot, 
347-  credible  from  those  who  might 
envy,  348. 

Reprieve,  417. 

Reproof,  see  Admonition,  preparation  for, 
470,'  503. 

Rcstifidion,  should  exceed  wrongful 
gains,  449. 

Reitraint,  frees  the  mind  from  evil,  86. 

Resiirrecticii,  the,  a  motive  to  good- 
living,  74.  no  tidings  of  in  Job's 
time,  9/.  that  of  Christ,  known  only 
by  faith  not  reason,  131.  less  than 
His  generation,  ibid.  v.  Generation. 
one  which  leads  to  honour,  one  to 
punishment,  133.  the  glorious  one  to 
be  attained  by  going  through  the 
like  sufferings  with  Christ,  134.  doc- 
trine of,  believed  by  only  a  few  of 
those  that  live  in  sin,  209.  men  re- 
warded in  it  according  to  desert,  210. 
prefigured  in  Enoch,  Elias,  Jonah, 
Noah,  fiery  furnace,  generation  of 
plants,  and  of  man,  244. 

Resurrection  of  Christ  an  encourage- 
ment, 349,  435.  future,  a  comfort  in 
troubles,  398.  belief  in,  stays  sorrow 
for  deaths,  399.  sorrow  in  spite  of  be- 
lieving, 400,  406.  first  Ivesurrection, 

407.  proved  reasonable  by  its  manner, 

408.  objections  to,  409.  objections 
answered, 409  — 411.  ofgarments  sup- 
posed by  some,  409.  in  a  moment, 
416.  comes  unawares,  416.  some  said 
already  past,  and  why,  463.  lively 
picture  of,  474.  time  of,  not  known, 
484. 

Retribution,  to  come,  348,  419—25. 
present  unequal,  424.  futuie  just, 
473.  exceeds  actions,  both  gooJ  and 
evil,  4  74. 

Revenge,  best  found  in  taking  none,  444. 
this  may  benefit  him  who  has  wronged 
us,  ib. 

Reward,  acrording  to  proportion  of 
righteousness,  473.  more  desired  than 
revenge,  474. 

Rich,  not  refused  by  Christ,  460.  but 
warned  of  their  danger,  ib.  man,  de- 
spised Lazarus,  461.  asked  his  help  in 
vain  afterwards,  ib.  men,  advised  to 
entertain  the  poor,  461.  fall  any  how 


in  war,  467.  goods  of,  often  confis- 
cated, 468.  man,  would  have  escaped 
hell  had  he  feared  it,  479  make  a 
show  in  Church,  487.  set  slaves  to 
clear  the  way,  488.  think  they  do  a 
favour  in  coming  to  Church,  488. 

Riches,  cause  of  unnumbered  evils,  5. 
bring  trouble,  25.  take  away  natural 
rest,  26.  make  unable  to  receive 
pleasure,  ibid,  their  value  shewn  in 
instance  of  Dives  and  Lazarus,  27. 
how  to  be  rich  indeed,  28.  should  be 
joined  with  great  mercy,  48.  no 
cause  for  being  proud,  87.  may  de- 
prive men  of  future  consolation,  112. 
the  conditions  of,  are  loss  accom- 
panied with  inexpnssible  trouble, 
and  without  gain,  121.  men  must 
soon  leave  them,  123.  their  ill-effects, 
124.  are  a  good  if  used  as  means  to 
gain  heaven,  ibid. 

Riches,  love  of,  shews  unreadiness  for 
trial,  366.  love  of,  increased  by  gaz- 
ing, 373.  of  ancients,  in  things 
necessary,  373.  desire  of,  a  drunken- 
ness, 432.  and  a  dream,  433.  come 
and  go,  444.  desire  of,  unreasonable, 
445.  but  common  and  hard  to  extir- 
pate, ib.  is  found  even  in  men  who 
seem  religious,  ib.  a  disgraceful  me- 
morial, 448.  ill-gotten,  to  be  restored 
with  addition,  449.  desire  of,  comes  of 
pride,  466.  vanity  of,  proved  by  death, 
479.  of  God  are  the  faithful,  482.  must 
be  despised  if  we  are  to  despise  self, 
."04. 

Righteousness,  not  according  to  Christ 
is  a  simply  moral  life,  20.  the  kind 
which  comes  from  man's  own  diligence 
not  to  be  compared  with  that  which 
is  God's  gift  through  faith,  131. 

Righteousness,  reward  according  to, 
473. 

River  of  tire,  73,  74. 

Robbers,  crucified  with  our  Lord,  both 
of  them  impious  at  one  time,  81. 

Robber,  watchfulness  defeats,  432.  ar- 
mour needed  against,  433.  co-  etous 
man  a,  449.  what  he  does,  ib.  first 
puts  out  lamp,  452.  sees  in  the  dark, 
452.  may  excel  in  bodily  powers, 
468. 

Robbery,  a  work  of  darkness,  4.")1.  me- 
mory of  kept  up  by  grand  houses, 
448.  hard  dealing  mo-e  cruel  than, 
449. 

Roman  laws,  see  Laws.  Empire,  what 
withheld  Antichrist,  491.  fall  of  pre- 
dicted, ib.  but  covertly,  ib. 

Rudiments,  same  as  elements,  the  Sun 
and  Moon,  247. 

Rule,  a,  is  destrf)ye'l  by  addition  or  sub- 
traction, 142. 


o38 


ixi)i;x. 


lUiliT,  iiicui's  I'liinitit's,  440.  in  the 
Church,  should  have  willing  suhjects, 
440.  ohc'tlitiief  due  t»  441.  should  be 
peiitle,  443.  interest  of  is  the  peo- 
ple's, 4!)M,  should  excel  in  virtue 
ratlitrr  than  in  lionour,  ;'>:.■{. 

Rufrrg,  fall  of,  frequent,  4()S.  intn  seek 
favour  of,  4()1).  none  Christian  at  first, 
47.S.  Cliristians  did  not  fear,  47;?.  are 
listened  to,  4S8.  olold  prayed  for  the 
people,  498.  why  now  to  be  prayed 
for,  ib.  most  assailed  by  ?atan,  ib. 

Runners,  in  a  race  an  example  f(jr 
Cbristiajis  in  tlieir  courne  to  heaven, 
140. 


Sabbath,  was  broken  for  the  sake  of 
Circumcision,  117.  v.  Circifnicision. 

Sabbath,  breaking  of,  punished,  423.  a 
less  commandment  than  circumcision, 

Sabcllivs,  the   Libyan,   Gl.    what    his 
heresy  was,  ibid,  how  bis  heresy  falls 
before  S.  laul's  text,  C2. 
Sacraiiientx,  keys  of  Heaven,  442. 
Sacrifice,  the,  220. 

Saitiis,  they  that  wait  on  them  sharers  of 
their  crown,  10.  to  wait  on  thtm 
makes  up  for  inability  to  fast,  ibid, 
how  they  live  not  this  presentlife,  ."-{4. 
to  be  received  with  honour,  10(>. 
service  to  them  no  favour  but  a  debt, 
108.  it  is  a  free  service,  and  brinies 
a  reward  on  the  giver,  109.  united  by 
afflictions,  174,  175.  pray  with 
thanksgiving  for  every  person  and 
thing,  298.  those  that  attend  on  them 
share  their  troubles,  312.  and  sharers 
of  their  sufferings  share  their  crowns, 
ibid,  the  way  to  share  wiih  them, 
31.-!. 

Saints,  prayers  of  useful,  341,  502.  not 
to  the  careless,  342,  502.  to  be  souglit, 
345.  not  to  supersede  our  own  work, 
345.  S.  spread  a  perfume  of  vii  tue ,  34t). 
all  things  not  revealed  to,  374.  why 
not,  375.  Ut membrance  of,  warms  us, 
384.  light  of  Spirit  grows  brighter  in, 
451.  God  glorified  in,  482.  sliall  come 
with  Christ,  484. 

Salvation,  hope  of,  ahelmet,  433.  ground 
for  sucli  hope,  434,  455.  by  sanctifi- 
cation  and  belief,  495.  of  man  Christ's 
glory,  495. 

Saliilitiioit,  a  proof  of  good-will,  174. 

Saliilaliun,  in  St.  Paul's  own  writing, 
4()4,  508,  9.  custom  of  so  doing,  4()4. 
prayer  called  a,  508. 

Samson,  lost  in  marriage,  nnt  from  mar- 
riage, but  his  own  free-will,  144. 


Samuel,  prayed  in  vain  f'^r  Saul,  342. 
with  eftect  for  Israel,  343,  497.  pro- 
plieey  restored  in,  344.  knew  not 
whom  to  anoint  of  himself,  37o.  con- 
quered men  of  Ascalon  by  prayer, 
497. 
Sanitifiratiun,  «( e  Holiness.  Fornication 
opposed  to,  387.  through  the  Spiiit, 
495.  faith  needed  after,  ib. 
Sapjjliin:,  sin  and  punishment  of,  424. 
Sahni,  allowed  to  ravage  upon  unfruit- 
ful souls,  69.  likened  to  different 
wild  creatures  according  to  his  dis- 
position, ibid,  trampled  upon  by  the 
watchful,  ibid,  great  or  small  in 
power  as  men  choose,  ibid,  cannot 
enter  man's  soul  except  God  permit 
him ;  and  then  for  chastisement,  or 
for  making  man  better,  70.  fell  by 
pride,  84.  his  arts  to  take  away  the 
reward  of  the  virtuous,  93.  received 
his  death-.?;troke  from  a  dead  body, 
251.  did  wliat  he  could  to  mnke 
Christ's  death  private,  ibid,  and  252. 
the  deviser  of  charms,  281.  presses 
heavily  on  persons  thatpray  frequently 
to  make  them  listless,  298. 
Satan,  hinders  human  purposes,  3(i3. 
an  enemy  ever  urgent,  3G7.  his 
robbing  Job,  370.  how  to  defeat  him, 
371.  his  means  of  divination,  371. 
robbers  his  servants,  ib.  his  crafty 
assaults,  ib.  attacks  men  through 
others'trials,376.temptsnot  knowing 
result,  377.  suggestor  of  questioning 
God's  justice,  421.  ever  lying  in 
wait,  43().  makes  men  their  own 
enemies,  438.  would  do  harm  thtough 
gifts,  453.  foretold  thin;;s  future,  453. 
but  falsely,  ib.  would  <  ut  off  hope  of 
IJesurrection,  4(i4.  suborned  false 
teachers,  464.  tills  chi'dren  with  false 
notions,  465.  Antichrist  like  him  in 
pride,  466.  by  which  he  fell,  ib.  is 
not  Antichrist,  485.  but  will  work 
fully  in  him,  ib.  specially  attacks 
ruleVs,  498. 
Saul,  not  snved  by  Samuel's  prayer, 
342.  sinned  in  sparing  against  <  om- 
mandment,  423.  punished  for  it,  423, 
and  note  n.  sin  of  exceeded,  ib. 
Schools,  of  learnintr,  scholars  teach  in, 

512. 
Scorners,  miserable  and  unreasonable, 

438. 
Scribes  and  Pharisees  in  Moses'  seat, 

441.  not  to  be  imitated,  ib. 
Scrij)lnre,  without  reason  not  enough 
to  persuade  the  contentious,  74. 
shews  admiration  for  jewels  out  of 
regard  to  man's  weakness,  126.  and 
so  sets  forth  God's  loving  kindness, 
127.  should  be  read  not  lightly,  but 


INDEX. 


539 


with  earnestness  by  persons  that 
have  the  charge  of  families,  285.  to 
be  richly  furnished  from  it  makes 
suSering  less  burdensome,  ibid,  bet- 
ter than  men-teachers,  286.  should 
be  used  as  a  medicine-chest  by  those 
that  are  careful  for  life,  ibid,  not  to 
know  it  the  cause  of  all  defects  in 
practice,  287. 

Scripture,  words  of,  shou'.d  be  realized 
in  our  works,  445.  hearkening  to, 
keeps  up  good  thoughts,  476.  chief 
things  plain  in,  489.  read  in  known 
language  to  the  people,  ib.  people 
challenged  to  give  account  of,  ib. 

Sea,  how  to  use  it  in  serving  God,  126. 

Seed,  analogy  of,  407,  409 — 11.  sown  on 
a  rock,  443.  spiritual,  needs  culture, 
486.  devil  carries  away,  if  neglected, 
ib. 

Self,  not  despised  till  riches  are,  504. 

Self-command,  makes  man  superior  to 
irrational  creatures,  88. 

Self-denial,  now  a  means  of  escaping 
future  punishment,  155. 

Self-indulgent,  deny  the  Cross,  and  are 
worthy  of  tears,  148.  theirbelly  their 
God,  ibid. 

Seller  of  purple ,  converted  at  Fhilippi, 
1. 

Settses,  all  originate  in  the  head,  513. 

Sentences,  what  indisputable,  474. 

Servant,  of  Jesus  Christ,  a  high  rank,  7. 

Servant,  title  of  not  used  to  new  con- 
verts, 336. 

Servants,  duty  of  to  their  masters,  296. 
should  serve  heathen  masters  with 
the  same  care  they  would  Christian, 
297. 

Servants,  to  be  spoken  to  concerning 
Hell,  479. 

Service,  Divine,  order  of,  454.  Lessons 
in,  488.  silence  called  for  in,  488. 

Severity,  not  needed  where  there  is  no 
guilt,  94. 

Shame,  is  not  in  being  bound  for,  but  in 
betraying  Christ,  33.  implanted  in 
our  nature  by  God ;  more  powerful  than 
fear  to  bring  us  to  virtue,  47.  sense 
of,  motive  to  improvement,  102. 

'■Shame,  their,'  does  not  mean  circumci- 
sion, bnt  shameful  actions,  149. 

Shem,  loved  his  father,  382. 

Shimei,  example  of  audacity,  58. 

Ship,  lightened  in  dangers,  372.  Scrip- 
tures a,  412.  wind  to,  as  discourse  to 
soul,  478. 

Sickness,  recovery  from,  a  mercy,  and 
h"w,  105. 

Sight  clear,  should  not  make  men 
proud,  87. 

S(7as  scourged  at  Philippi,  1.  vid.  Phi- 
lippi. 


Silvanus,  St.  named  before  Timothy, 
336.  implied  in  jdural,  380. 

Sin,  more  object  of  dread,  if  we  lament 
for  it  in  others,  37.  many  things 
lead  to  our  avoiding  it,  47.  why 
called  '  upon  earth,'  270.  is  more 
earthly  than  the  body,  276. 

5/«,  those  who  walk  in,  are  not  in  God, 
336.  frustrates  prayer  for  us,  343.  all, 
defiles,  381.  all  incurs  punisliment, 
387.  to  shun,  no  praise,  387.  punished 
temporally  to  teach  men,  421.  in- 
stances of  punished,  421-24.  punished 
with  Hell  after  teaching,  421.  dif- 
ferent characters  of,  424.  leads  to 
certain  death,  444.  quenches  grace, 
451.  Pride  the  beginning  of,  466. 
to  be  cut  off  by  talking  of  Hell, 
479. 

Sinners,  dying  in  sin  without  hope,  37. 
must  be  pained  here,  that  they  may 
escape  the  river  of  fire,  74.  know 
they  sin  by  their  conscience,  210. 
think  one  that  rebukes  them  austere 
only,  331. 

Sinai,  Angels  at  Mount,  415. 

Slave,  female,  about  to  be  sold  with  her 
husband,  456.  adjures  a  neighbour 
to  intercede  for  her,  456.  may  teach 
a  master  virtue,  512. 

Slaves,  scourged,  466.  adjure  their 
masters,  ib. 

Sleep  comes  over  the  virtuous  without 
fear,  161. 

Sleep,  spiritual,  danger  of,  341,  434, 
436,  602.  belongs  to  night,  432.  a 
little  may  be  fatal,  436. 

Sleep,  easy  by  nature  but  hard  through 
luxury,  394.  in  .Jesus  not  death,  407. 
death  but  a,  417,  434.  double  sense 
of,  434.  our  helplessness  in,  humbling, 
468. 

Sldih,  to  avoid  it  we  must  do  the 
labours  within  our  measure,  24. 

Sohrieti/,  belongs  to  man  alone  of  crea- 
tures ,  and  mak  es  him  superior  to  them , 
88. 

Sodom,  sin  rf,  surpassed,  420.  fruits  of, 
full  of  ashes,  ib. 

Soil,  spiritual,  not  inanimate,  486. 

Soldier,  rewarded  for  wounds,  366. 
always  keeps  to  exercise  and  arms, 
366.  an  example  to  Christians,  367. 
in  heaven,  a  child  mav  be  made, 
404. 

Son,  why  it  is  said  of  man,  but  never 
of  Angel,  212. 

Son,  The,  if  inferior  to  the  Father,  not 
an  example  to  lead  to  humility,  66. 
the  Image  of  God,  ibid,  and  as  such 
exactly  alike,  213.  not  a  creature  be- 
cause called  First-born,  ibid.  '  before 
all  things,'  214.  first  in  the  Church, 


540 


INDEX. 


21fi.  types  of  His  eternal  generation, 
244. 

Son,  same  words  applied  to  as  to  tlie 
Father,  3M>.  given  for  us,  402,  434. 
generation  of,  above  reas ming,  111. 
of  God,  he  who  knows,  is  not  proud, 
4(>().  named  before  The  Father,  49.0. 

Sop/iis/s,  record  vanity  of  human  things, 
4  «8. 

Snphrimiiis,  61.  in  what  way  heretical, 
62.  how  his  heresy  fails  before  S. 
Paul's  text,  ibid. 

Svrroir,  not  to  be  without  hope,  399.  ex- 
cessive, heathenish,  399.  excuses  for, 
400.  an  irrational  passion,  400.  com- 
fort in,  401,  2.  often  caused  by  ig- 
norance, 40G.  for  sinners,  407. 

Houl,  Christian,  noble  in  life  or  death, 
32.  the  great  and  pliilosophic,  roused 
to  good  works  from  hearing  they 
liken  it  to  God,  60.  typified  in  the 
vineyard,  68.  compared  to  iron,  73. 
brought  into  tune  by  hard  s:iying3, 
ibid,  the  truly  wise  is  disturbed  by 
nothing,  145.  the  disc^ised  is  ever 
changing,  146.  is  delighted  with 
sweet  savours,  172.  is  nourished  by 
a  virtuous  hope,  192.  that  which 
desires  wealth  is  as  a  diseased  body, 
263.  and  replete  with  lusts  and  silly 
trifles,  264.  that  of  servants,  free  in 
its  service,  296. 

Suttf,  tn  give,  hard,  25'3.  defiled  by  all 
sin,  381.  chief  object  in  education, 
391.  diseases  and  cure  of,  394.  notion 
of  its  transmigration,  409.  thought 
to  be  consumed  by  fire,  409.  a  vicious, 
dead  and  dry,  435.  spirit  preserves 
the,  454.  needs  discourse  as  a  ship 
wind,  478.  fear  of  hell  should  be 
seated  on,  478,  9.  shaken  can  make 
710  effort,  496. 

Speech,  heavy,  good  to  corre  t  the  soul, 
73  therefore  not  to  be  avoided,  ibid, 
its  stroke  inflicted  by  the  grace  of  God 
so  as  not  to  tear,  but  polisli  the  vessel, 
74.  rules  for  in  dealing  with  people 
of  different  estates,  310.  rules  for  it 
in  a  teacher,  311. 

Spirit,  The  Holy,  comes  through  mercy, 
48.  V.  Merry,  man  nothing  but  by 
Him,  183. 

Spirit,  The,  gives  joy  in  suffering,  340. 
Lamp  of,  not  to  be  quenched,  451. 
how  to  preser.e  it,  452.  gift  (ailed 
Spirit,  451.  some  quench,  451.  fiame 
of,  what  strengthens,  453.  gifts  of, 
Satan  would  abuse,  453.  of  prophecy, 
one  who  had,  not  to  be  believed  if  he 
said  theday  wa.snear,  484.  fire  of,  cures 
thorny  land,  487.  not  the  withholder 
of  Antichrist,  491.  for  gifts  had  long 
ceased,  491.  clergy  fathers  in,  501. 


Spirits,  wicked,  452.  discernment  of, 
4.53. 

Spirit,  unclean,  false  prophets  spoke 
by,  484. 

Ste:l/ii^liii!.is,  cannot  be  shaken  by  deceit 
or  trial,  240. 

Stoiim,  precious,  valuable  merely  from 
imagination,  1   6. 

Store.i,  of  bread,  wine,  and  oil,  373. 

Strani^rr.t,  all  Abraham  had  at  their 
service,  447. 

Slretigth,  should  not  make  men  proud, 
86.  to  be  employed  in  God's  service, 
125. 

Subscription,  to  letters  in  sender's  own 
writing,  464.  of  St.  Paul,  a  token, 
508. 

Sujffeyiiios,  for  Christ,  are  of  grace,  45. 
make  Him  a  debtor,  46.  their  dignity, 
132,  133.  make  men  conformable  to 
Christ's  death,  ibid,  are  lightened  by 
thinking  of  harder  ones,  283.  and  by 
thanksgiving,  284.  knowledge  of, 
Scrijiture  lightens  them,  2^5. 

Suffering,  for  Christ  joyou<,  340.  re- 
joicing in,  enables  one  to  render  good 
for  evil,  444.  makes  men  long  for  de- 
liverance, 473.  and  for  vengeance, 
473.  for  Christ  is  glory,  483. 

Sun  of  Righteousness,  melts  away  all 
hardness,  385. 

Superi-ir,  a,  draws  his  disciple  towards 
him  by  shewing  concern  for  him, 
105. 

Surfeit,  w.irse  than  hunger,  191. 


Tdbit/in,  raised  by  prayer,  343. 

Tabic,  holy,  poor  admitted  to  with  the 
rich,  460.  equally  with  the  emperor, 
ib.  ail  example  forour  entertainments, 
461. 

T(tfili's,  description  of  two  sorts  of,  138. 
difference  of  the  tables  in  ''espect  of 
pleasure,  190,  191. 

Teacher,  spiritual,  surpasses  a  natural 
father  in  kindness,  52.  leads  on  his 
disciple  by  deeds,  not  words  only, 
142  if  teacher  is  careless,  disciple 
may  go  to  Christ,  143.  must  u.se 
discretion  in  teaching  hard  thini^s, 
311. 

Teacher,  should  be  ready  for  hardship, 
358.  Jacob  an  example  to,  358. 
claims  of,  to  support,  358,  505. 
troubles  of,  try  disciples,  364,  376. 
good,  cares  for  his  disciples,  378.  their 
well  doing,  his  life,  379.  obliged  to  in- 
cur enmities,  410.  obedience  to  en- 
joined, 441.  not  every  one  made,  441. 


INDEX. 


541 


patipnce  good  in,  443.  is  a  labourer 
worthy  of  his  hire,  505.  of  himself 
teaches  others,  511.  head  of  a  family 
should  be  at  home,  512.  so  relieving 
the  Teacher  of  the  Church,  ib. 
Teaching,  affects  us  with  compunction, 

514. 
Tears  excesssive,  spring  from  passion, 
not  true  affection,  88.  S.  Paul's  bet- 
ter than  the  fountain  in  ParaHse, 
323.  sight  of  them  much  better  than 
sight  of  natural  beauty,  ibid,  such 
tears  Christ  pronounces  blessed,  ibid, 
those  for  others'  sins  are  better  than 
the  sight  of  Christ,  324.  sliou]d  be 
used  when  we  entreat  a  sinning  bro- 
ther, 325.  nothing  more  efficacious 
to  wipe  out  sin,  326.  overcame 
S.  Paul,  3S3. 
Temple,   of  God  in  which   Antichrist 

shall  sit,  465,  485. 
Temptation,  may  be  where  no  waver- 
ing, 376.  endangers  grace,  451,  2. 
God  glorified  in,  484.  may  turn  from 
love  of  God,  503. 
Thankfulness  right   under  all  events, 
100.  for  good  of  others,  471.  present 
things  cause  for,  494. 
Thanksgiving,   a  duty  in   grievous  as 
well  as  pleasant  things,  159.    may 
be  given  even  in  anguish,  201.  to  be 
given  for   injuries   we  receive   from 
another,  276.  the  good  effects  of  it 
in    evil,   279.    is    then    equal    to    a 
martyrdom,  ibid,  lightens  suffering, 
284.    for    every    person    and    thing 
«hould  be  joined  with   prayer,  298. 
in  all  things,  true  philosophy,  444. 
of   many,  when  prayer  of   many  is 
answered,  498. 
Theatres,  tempt  to  uncleanness,  394. 
talking  of,   useless    and   dangerous. 
476. 
Thessalonians,  new  converts,  336.  com- 
forted by  name  of  a  Church,  ibid, 
praise  of,  implied  in  thanksgiving, 
337.    their  sufferings,  338.    and  joy 
in  them,  339,348.  called  Elect,  339. 
an  example,  341,  346.  praised  every 
where,  347,  348.    were   poor,   359, 
510.  proved  sincere  by  trials,  360. 
joined  with  others  in  S.  Paul's  crown, 
364.  honoured  by  his  sending  Timo- 
thy,  ibid,    what  they  wanted,  380. 
praised    for  love  of   brethren,  397. 
had    lost    their    goods,    398.    more 
docile  than  Corinthians,  407.    many 
of  the,  prophesied,  453.  occasion  of 
second    Epistle    to,   463.    perplexed 
about  the   last  times,  465.  heard  of 
in  distant  places,  472.  S.  Paul  gloried 
in,  ibid,  check  to  proud  thoughts  in, 
483.  so  commended  as  to  learn  trust 


in  God,  503.  admonished  about  idle- 
ness, 505. 
Theiidas,  his  insurrection,  350. 
Thorns,    riches    are,  486.    feed   sulky 
camels,  ibid,  must  be  burnt  out,  487. 
Thought,  see  Reason. 
Threats  of  God  will  be  performed,  418. 

as  sure  as  promises,  ibid. 
Time,  Christians  may  make  time  spent 
in  dealings  with  unbelievers  useful  to 
their  salvation  by  wisdom,  309.  ex- 
amples given  to  shew  how  they  mav 
do  so,  310. 
Times  accused  by  S.  Chrysostom,  47. 
loved  because  of  friends,  354.  question 
about  deferred,  463. 
Timothy,  S/.  with  S.  Paul  when  he  wrote 
Epistle  to  Philippians,  2.  shewn  to 
be  a  Bishop,  8.  sent  by  S.  Paul  to 
the  Philippians  that  he  might  know 
their  state,  101.  the  only  one  like- 
minded  with  S.  Paul,  103.  Epistle 
to,  written  later  than  that  to  the 
Philippians,  138.  Epistle  to,  written 
while  S.  Paul  was  in  bonds,  181. 
probably  later  than  that  to  Colossians, 
182.  why  mentioned  in  address, 
334.  mistake  on  the  subject,  ib.  note 
a.  why  named  after  Silvanus,  335. 
why  sent  by  S.  Paul,  363,  365,  374, 
462.  hard  to  be  spared,  364,  377. 
brought  good  news,  377.  bid  keep 
himself  pure,  387. 
Toil,  to  seek  remission  from,  is  to  leave 
ofl'seekiiig  the  things  of  Christ,  103. 
Tradesmen,  hard  on  poorer  tradesmen, 

450. 
Tradition  by  actions,  386,  504.  of  the 

Church  to  be  received,  495. 
Trnffic  spiritual,  carried  on  by  giving 

to  the  gocd,  170. 
Tragedies  ancient,  please  because  they 
are  formed  from  true  incidents,  177. 
Travail,  time  of,  not  exactly  known, 

431. 
Travelling,  should  not  make  men  proud, 

87. 
Trials,  less  grievous  if  foretold,  365. 
he  who  cannot  bear  is  feebleminded, 
443.  is  '  sown  on  a  rock,'  ib.  thought 
of  hell  prepares  for,  477.   God  glori- 
fied in,  483. 
Tribulation,  for  Christ  is  glory,  483. 
Tribulations  according  to  Christ,  bring 

joy,  116. 
Trumpet,  at  the  Resurrection,  415. 
Truth,  he  that  resists  it  wounds  himself, 

24. 
Tychicus,  bearer  of  the  Epistle  to  the 
Colossians,  184.  sent  by  S.  Paul  to 
the  Colossians,  307. 
Tyrants,    reduced    to   sit   on    ground, 
467. 


54-2 


INDEX. 


u.  V. 

Vain-glory,  the  evils  that  come  of  it ; 
to  be  corrected  by  lowliness,  54. 
cause  of  men's  thinking  dress,  orna- 
ments, and  fine  houses,  a  gain,  123. 
leads  iiien  to  use  God's  gifts  for  en- 
joyment merely,  J 27.  the  root  of 
luxury,  2(i(>.  is  shewn  in  men  who 
have  renounced  their  own  lives,  treat- 
ing their  persecutors  with  insult  and 
not  moderation,  307,  310.  turns  from 
love  of  God,  503. 

Valottinus,  61. 

Vi;iige,rnce,  to  take  it  one's  self,  causes 
God  not  to  take  it  for  us,  51.  not  to 
take  it,  causes  God  to  take  it  for  us, 
or  remit  our  sins,  ibid. 

Vice,  practice  of,  increases  it,  93.  at 
enmity  with  man's  nature,  161.  purg- 
ed out  by  thought  of  hell,  425.  a 
drunkenness,  4.'>2.  life  of,  a  dieam, 
433.  a  death,  435.  a  darkness,  435. 
state  of,  illustrated,  435.  a  lire,  435. 
seizes  us  when  we  think  not,  436. 

Vienne,  ma'-tyrdi-ms  at,  368.  note  s. 

Vineyard,  God's,  type  uot  of  Jerusalem 
only,  but  of  the  soul,  68. 

Virgins,  may  appear  at  a  wedding  to 
attend  on  the  bride,  327-  should  be 
modest  at  all  times,  and  states,  328. 
parable  of  the  ten,  415,  452,  454, 
483. 

Virtue,  advancement  in  it  the  only 
thing  to  be  sought,  44.  entirely  a 
gift  from  God,  46.  many  natural 
affections  lead  to  it,  47.  belongs  to 
man  alone  of  crentures  and  makes 
him  (-uperior  to  them,  88.  practice 
of,  will  make  a  man  an  angel,  89. 
practice  of,  increases  it,  93.  gene- 
rous mind  is  roused  to  practice  it 
from  examples  of  it,  94.  in  the  midst 
of  affliction  siiines  like  stars  in  the 
night,  98.  path  of,  easier  to  poor 
than  rich,  124.  perfection  of,  attained 
bj'  constaiit  striving,  and  forgetful- 
ness  of  past  good  deeds,  139.  shines 
forth  under  all  circumstances,  144. 
can  he  practised  at  all  times,  145. 
makes  men  at  peace  with  God,  161. 
is  friendly  to  man's  nature,  ibid, 
required  in  knowing  how  to  abound, 
as  well  as  to  be  in  want,  167,  168. 
planted  every  where  in  the  later 
times  by  God's  grace,  234.  called 
wisdom,  286  nothing  more  pleasura- 
ble than  it,  332.  rewarded  by  God, 
as  if  His  gain,  :',i)7 .  true,  that  in 
God's  s'ght,  3S1 .  twofold,  in  sliunning 
evil  and  doing  good,  387.  perfect, 
exceeds  comiuandraeuts,  387.  pro- 
moted  by   uncertainty    of   life,    428. 


vice,  a  death  to,  432.  consistent  with 
a  married  life,  511. 

Vision  of  Christ  seen  by  awomKr.,457. 

Unaninii/y,  the  greatest  safety  for  dis- 
ciples against  their  enemies,  3.  comes 
of  humility,  ibid. 

Unbelief,  prevalent  at  all  times,  205, 

206.  it  arises  from  a  bad  conseience, 

207.  punishment  increased  by  it,  208. 
Unbelievers,  same    as  unbaptized,   37. 

are  with  the  condemned  at  death,  ib. 
Uncleannfss,  expresses  a  class  of  sins, 

270.    legal  opposite  of  holiness,  381, 

note  k. 
Understanding,  how  to  use  it  in  God's 

service,  125.  the,  gets  dizzy  at  things 

I'aith  does  not  stagger  at,  241. 
Unity,  the  work  of  the  Holy  Spirit,  44. 

breakers  of,  rend  Christ's  members, 

220. 
Universe,  not  made  by  chance,  245. 
Voire,    a   line,  should  not  make    men 

proud,  87. 
Voice,   of  Christ  raises   dead,   415.  of 

Archangel,  415,  417. 
Usurpers,  fear  to  lay  aside  what  they 

have  usurped,  76. 


W. 


Waiting,  patient,  504. 

Want,  inclines  to  evil  things,  168. 

War,  spiritual,  always  our  duty,  366,  7. 

Warning,  should  be  gentle,  443. 

Watc/ifiil,  nothing  will  hurt  him,  144. 

Watchfulness,  a  security,  341,  431.  in 
our  power,  432.  in  vain  without  arms, 
433.  perpetual,  needed,  436. 

Watching,  must  be  joined  to  prayer  to 
prevent  listlessness,  298. 

Water,  wonderfully  transformed,  410. 
extinguishes  a  lamp,  451. 

Waters,  abvss  of,  St.  Paul  feared  not, 
383. 

Way,  narrow,  requires  care,  436.  and 
light  equipment,  436  broad,  leads  to 
death,  437. 

IVca/i,  to  be  supported,  443.  in  faith, 
ib.  particular  information  comforts, 
464,5.  wish  to  see  enemies  punished, 
473. 

Wealth,  nr.t  a  cause  of  honour,  but  of 
disi'.ouour,  262.  gets  its  honour  merely 
from  the  crowd  of  mean  attendants 
about  it,  263.  eiubases  the  soul,  as 
disease  does  a  beautiful  body,  ibid, 
and  then  from  the  power  it  has  to 
persuade  it  that  what  it  loves  is  a 
gain  to  it,  prevents  its  being  cured, 
264.  its  bad  effects  seen  in  a  luxuri- 
ous  king,  ibid,  it  makes  men  over- 
shoot the  nature  of  brutes,  265.    its 


INDEX. 


543 


evils  arise  from  the  greediness  of  the- 
desires,  ibid,  the  cause  of  the  most 
out  of  the  way  luxuries,  ibid,  cannot 
consist  with  a  love  of  wisdom,  266. 
makes  men  mad  and  tm'ns  thein  into 
demons,  ibid. 

Wealth,  a  mischievous  thorn,  486. 
feeds  sulky  camels,  487.  often  lost 
for  want  of  a  wife,  513. 

Well-doing,  brings  good,  165.  well- 
doings of  man  are  gifts  of  grace,  92. 

Widorvs,  unable  to  manage  slaves,  400. 
excessive  grief  of,  400,  1.  comfort 
for,  402 — 5.  children  of,  may  do  well, 
403.  powerful  with  God,  ib.  widows 
indeed,  404. 

Viifc,  what  her  duty  is  to  her  husband, 
29-1,  295.  should  not  seek  to  please 
her  husband  with  ornaments,  but  by 
ruling  the  house  well,  and  bringing 
up  her  daughters  above  the  love  of 
finery,  305.  wife  and  husband  make 
but  one  man,  329. 

Wife,  how  she  should  please  her 
husband,  392.  often  ill-treated,  402. 
one  who  gives,  loved  for  it,  442.  to 
be  taught  to  fear  hell,  479.  one  who 
has  maj- please  God,  511.  will  learn 
meekness  of  her  husband,  511.  «nd 
contempt  of  money,  512.  directed  to 
learn  of  her  husband,  ib.  he  is  her 
h'.ad,  ib.  owes  her  much,  ib.  but 
may  excel  her  in  spiritual  benefits, 
513.  wealth  lost  for  want  of,  513. 

Will,  good,  increased  by  doing  good, 
93.  free,  not  taken  away  by  God's 
working  with  man,  ibid,  it  makes 
riches  or  poverty  a  gain  to  man,  124. 
when  exerted  makes  all  easy,  ibid, 
of  God,  must  be  done  simply,  but  it 
must  east  out  every  other  will,  319. 

Will,  the  chief  thing  for  amendment, 
395.  can  turn  a  wrong  into  a  benefit, 
444.  ours  must  concur  to  our  sal- 
vation, 502,  3,  509. 

Wind,  puts  out  lamp,  452.  how  to  pre- 
vent, ib.  as,  to  ship,  so  discourse  to 
soul,  478.  help  of  God  like  a,  503. 

Wisdom,  is  opposed  lo  all  luxury,  266. 
consists  in  a  virtuous  life,  286.  calls 
all  sin  folly,  ibid,  contrast  between 
it  and  folly,  ibid,  that  which  Chris- 
tians should  exercise  towards  un- 
believers is  not  craftiness  nor  hypo- 
crisy, though  it  looks  like  it,  306. 
shewn  in  a  proper  way  of  behaving 
to  persons  of  all  estates,  310. 

Wiilidraual,  a  severe  punishment,  504, 
506,  .509.  suc(  ess  of,  509. 


'  Wil/ioiiC means  Greeks;  persons  living 
in  the  same  world  with  Christians, 
but  without  their  kingdom,  310. 

Witness,  God  an  unseen,  359. 

Women,  who  laboured  with  S.  Paul, 
recommended  to  care, 152.  some  warn- 
ed to  amend,  or  not  to  come  into  the 
Church,  267.  adorned  their  hair  with 
trinkets  of  gold,  302.  imperfect  when 
alone,  as  regards  the  constitution  of 
this  present  life,  329. 

Women,  excessive  mourning  of,  399. 
excuses  for  it,  400.  one  taken,  another 
left,  417.  eating  their  own  children, 
422.  know  not  exact  time  of  travail, 
431. 

'  TVord  of  life,'  what  it  means,  93. 

Words  of  good  men  burn,  74.  idle,  will 
be  punished,  1 12. 

Words,  of  Scripture,  not  duly  realised, 
445.  terrible  enough  w'itbout  farther 
explanation,  481.  love  must  be  more 
than,  503. 

Word,  The,  appeared  as  Man,  not  to 
change  from  being  God,  or  to  be  a 
Phantom,  but  to  be  an  example  of 
humility,  80. 

Work,  of  faith,  what,  337,  483.  of 
hands,  how  made  spiritual,  398. 

Works,  of  darkness,  what,  431.  good 
do  not  make  prayers  for  us  needless, 

502.  love  of  God  to  be  shewn   in, 

503.  tradition  through,  504. 
World,  the,  thought  a  God   by  some, 

428.  end  of,  see  Consnimnation,  Sec. 
Wrath,  the,  of  God  against  Jews,  362. 

of  God,  testimonies  of,  420. 
Wrath,  to  be  forborne,  384. 
Wrong,  the  doers  of  pitiable,  384,  445. 

how    to    revenge,    444.    more   cruel 

when  with  contcm.pt,  449. 


Yoke-fellow,  does  not  mean  S.  Paul's 
wife,  hut  brother  or  husband  of  some 
one  at  Philippi,  152.  some  say  it  is 
a  proper  name,  153. 

Yoi/Jig  men,  te  be  kept  from  fornication, 
391.  are  able  to  resist  the  tempta- 
tion, 393.  blamed  for  going  to  thea- 
tres, 394. 


Z. 


Zeal,  makes  u\)  for  late  beginning,  341. 
Ziba,  example  of  flattery,  57. 


INDEX    OF    TEXTS. 


GENESIS. 


i.  11. 

26. 

27. 
ii.    7. 

17. 

18. 

24. 

25. 
iii.  24. 

14. 


Vll. 

■viii. 
xii 

xiii. 

xix. 

xxi, 

xxiv. 

xxvii. 

xxviii. 

xxxi, 
xxxvii. 

xli. 
xlii. 
xliii. 

xliv. 


4. 

9. 
16. 
21. 

16,  18. 
10. 

10,  11. 
13. 
12. 
65. 
46. 

1. 
13. 
42. 
20. 

36. 
14. 
15,  16. 

28. 


EXODUS. 


iii.  14. 
xiv.  15. 


xn.    3. 

xvii.    4. 

xix.    6. 

xxiii.  21. 

32. 

xxiv.    3. 

7. 


411 
244,  254 
329 
253 
251 
329 
329 
330 
254 
422 
221 
419 
344 
243 
172 
355 
419 
447 
218 
401 
326 
283 
283 
243 
343 
384 
221 
283 
291 
219 
384 


67 
290 
231,  233 
187 
8 
218 
233 
251 
232 


xxvi.    7,  8. 

253 

xxxii.  19. 

231 

32.  Sept. 

344 

LEVITICUS. 

viii.  23,  24. 

253 

xxiv.  20. 

232 

NUMBERS. 

xi.  4,  5. 

233 

xii. 

221 

xvi. 

233 

xxii. 

221 

DEUTERONOMY. 

vii.    6.  &c. 

8 

xxi.  23. 

81 

xxiii.  13. 

233 

XXV.  4. 

505 

xxix.  5. 

114 

xxxii.  8. 

219 

15.                                168 

,232 

1  SAMUEL. 

ii.  30. 

56 

iii.    1. 

344 

xii.  23. 

342 

xvi.    7. 

375 

xxiii.  20. 

58 

XXV.  10,  11. 

58 

xxvi.    5—12. 

58 

2  SAMUEL. 

xii.  23. 

283 

xiii. 

283 

xvi.    1 — 3. 

67 

7. 

68 

xvii.    1 — 4. 

67 

xxi.  17. 

498 

xxiv.  16. 

218 

2  N 


546 


INDEX  OF  TEXTS. 


1 

KINGS. 

xxxix.    5. 
xlviii.    1. 

xvii. 

195 

10. 

xlix.  17. 

12.  14. 

16 

xviii.  18. 

58 

1.    3. 

21. 

68 

13. 

xix.  10,  18 

375 

li.  16,  17. 

17. 
liii.    5. 
Ixii.    3. 

2 

KINGS. 

10. 
12. 

iv.  27. 

375 

Ixix.  20. 

vi.  28. 

422 

20, 

ix.  34. 

343 

Ixxiii.    6,  7. 

xvi.  11. 

85 

27. 

XX.    6. 

38 

Ixxiv.  13,  14 
Ixxviii.  30. 
Ixxx.    7- 
10. 

JOB. 

12,  13. 
Ixxxvi.  10. 

i. 
1. 

221 
344 

xc.    2. 

xciv.  12. 

5. 

10,  11 

.  Sept. 

39 
377 

ci.    5. 
6. 

21. 

201,  370,  444 

6,7. 
ciii.  13. 

ii.    9. 

95,  96,  376 

Ti.     7. 

97 
96 

civ.  26. 

vii.    6. 

cvi.    2. 

14,4. 

97 
97 
98 
97 

42 

cxii.    5,  9. 

xi.    6. 

cxiv.    4. 

xvi.    2. 

cxv.    3. 

XXX.  1. 

xxxviii.    7. 

cxix.  71. 
165. 

xli.    8. 

343 

cxxx.    3. 

cxxxi.    1. 

cxxxix.    7. 

PSALMS 

cxliij.    2. 

cxliv.    5. 

i.    1. 

288 

16. 

ii.  11. 

92,  332 

cxlv.    3. 

vi.    5. 

37 

8. 

325 

vii.  11. 

290 

viii.    4. 

49 

T3T 

X.    5. 

210 

Jrr 

xiv.    1 . 

286 

XV.    4. 

288 

xvii.  22. 

477 

iii.    3. 

xix.  10. 

127 

11. 

xxiii.    2. 

73 

34. 

4. 

39 

V.    3. 

xxiv.    1. 

248 

3,4. 

XXV.  14. 

162 

xiv.  21. 

xxvi.    4. 

288 

XV.  17. 

xxxiii.  16. 

209 

xviii.    3. 

22. 

31 

XX.    6. 

xxxvi.  16. 

49 

xxiv.  11. 

xxxvii,    1. 

289 

xxvi.  12. 

5. 

286 

27. 

35. 

289 

xxviii.    1. 

xxxviii.    7- 

289 

XXX.    8. 

PROVERBS. 


412 
63 
292 
289 
438 
172 
55 
466 
296 
68 
289 
289 
98 
313 
290 
135,  289 
69 
289 
247 
248 
69 
63 
236 
175 
290 
289 
288 
295 
69 
416 
290 
42 
242 
175 
289 
50 
290 
135 
60 
412 
289 
63 


4 

175 

290, 466 

392 

392 

507 

190 

93 

60 

17 

86 

163 

135 

368 


INDEX  OF  TEXTS. 


547 


CANTICLES. 

xxviii.    3 
xxix.    3. 

56 
69 

i.   3. 

291 

xxxii.    2. 

69 

ii.  10. 

ISAIAH. 

405 

xxxiv.    2. 

DANIEL. 

498 

i.    1. 

414 

ii. 

221 

2 

247 

4. 

57 

16. 

381 

30. 

66 

19, 

20. 

395 

46. 

56 

V.     1- 

-7. 

68 

iii.  17. 

429 

18, 

19. 

205 

iv. 

221 

19. 

430 

v. 

221 

ix.    6. 

64 

xxii.    4. 

323 

xxvii.    1. 

69 

AMOS. 

xl.  15. 

49,70 

V.  18. 

430 

xliv.  22. 
xlv.  22. 

405 
405 

vi.  4, 

5,6. 

194 

xlvi.    3, 

4. 

287 

xlix.  15. 

405 

MIC  AH. 

li.    9. 

69 

11. 

73 

vi.    3. 

247 

lii.   5. 

68 

liii.  12. 

8] 

liv.  13. 

143,  397 

MALACHL 

iviii.    7. 
8. 

72 
49 

ii.  15. 

329 

lix.    2. 

135 

TOBIT. 

JEREMIAH. 

xii.    9. 

60 

i.    1. 

414 

iv.    4. 

118 

WISDOM. 

14. 

381 

^-ii.  16. 

342 

xi.  24. 

48 

17. 

344 

ix.    1. 

323 

XV.     1. 

343 

ECCLESIASTICUS. 

XX.   7. 

247 

xxi.  11. 

206 

ii.  10. 
11. 

31 

28 

xxvii.  12, 

&c. 

205 

xxxi.  34. 

143 

iii.  11. 

110 

xxxviii.     4. 

420 

vi.  14. 

16. 

34. 
ix.  13. 

253 
253 
125 

368 

LAMENTATIONS 

15. 

125 

X.  12, 

13. 

466 

iii.  27. 

176 

xi.    1. 

176 

iv.  10. 

422 

3. 
xii.  13. 
XV.    9. 

445 
438 

288 

EZEKIEL. 

xvi.    3. 
xviii.  13. 

267 

48 

ix.    8. 

343 

xix.  14, 

15. 

600 

xlv. 

344 

XX.  20. 

478 

14, 

16. 

343 

xxiii.  17. 

467 

xviii.    4. 

444 

xxviii.    6. 

476 

xxiv.  18. 

344 

xxxi.    1. 

26 

2n  2 


548 


INDEX  OF  TEXTS. 


SONG  OF  THE  THREE 

40,  41. 

417 

CHILDREN. 

42. 
XXV.  6. 

430 
415 

27. 

340 

15. 

26. 

196 
194 

S.  MATTHEW. 

34. 
34,  35. 

6 

65 

i.  2]. 

184 

35. 

15,  194 

ii. 

221 

41,  46. 

418 

Tt.    3. 

468 

45. 

333 

4. 

157, 

323 

XX vi.  21. 

71 

9,45- 

220 

63,  64. 

252 

8. 

381 

xxvii.  40. 

252 

9. 

162 

xxviii.  20. 

158,  509 

12. 

60 

19,  20. 

510 

29. 

19, 

277 

3 

32. 

390 

S.  MARK. 

45. 

4,  66 

vi.  10. 

218 

ii.  22. 

234 

11. 

173 

iii.  24. 

44 

24. 

72, 

460 

vi.  18. 

58 

25. 

285 

403 

Tii.  11. 

72 

26. 

28,  88 

ix.  44. 

390,  418 

Tii,    1. 

110 

X.  24. 

']12 

2. 

297 

xii.  41. 

195 

9. 

295 

14. 

175 

437 

S.  LUKE. 

n'u.    2^ 

242 

4. 

441 

i.  17. 

494 

X.  10,  11. 

110 

vi.  21. 

323 

11,13. 

221 

23. 

60 

13—16. 

222 

24. 

112 

16. 

306 

25. 

157 

19. 

299 

30. 

17 

37. 

112 

36. 

60 

41. 

14 

X.  7. 

504,  505 

xi.  12. 

25 

8. 

222 

29.                   60, 66 

143 

468 

19. 

69,  254 

28. 

405 

20. 

152 

xii.  36. 

112 

xi.  41. 

16 

xiv.  12—14, 

461 

xiv.  12. 

15,  188 

XV.  19. 

381 

33. 

72,  112 

27. 

117 

XV.  7. 

42 

xvi.  24. 

148 

18. 

137 

25. 

280 

xvi.  9. 

11 

xvii.  11. 

494 

23. 

94 

xviii.  10. 

219 

,  220 

25,  26. 

155 

14. 

220 

xvii.  10. 

202 

32. 

276 

34,  35. 

417 

xix.  12. 

387 

xviii.  14. 

94 

21. 

124 

xix.  8. 

449 

21,  29. 

16 

xxii.  31,32. 

49 

23. 

112 

35. 

113 

23,  24. 

460 

xxiii.  28. 

324 

24. 

124 

40. 

82 

XX. 18. 

499 

xxiii.  16. 

432 

,  441 

S.  JOHN. 

xxiv.  14. 

465 

23, 

426 

i.  12,  13. 

254 

24. 

486 

13. 

244 

27. 

465 

14. 

77,88 

29. 

415 

ii. 

332 

31. 

416 

V.  43. 

465,  493 

INDEX  OF  TEXTS. 


549 


vi.  67. 

X.  28. 

xL  43. 

49. 

xiii.  12. 

35. 

xiv.  12. 

27. 

29. 

XV.  16. 

20. 

xvi.  3. 

20. 

33. 

xvii.  1 — 5. 

11. 
xix.  6. 

15. 
XX.  29. 


267 

68 

416 

221 

78 

44 

57 

159,  219 

365 

49 

60 

175 

175 

367 

340 

44 

252 

58 

324 


ACTS. 


i.6. 

426 

7. 

427 

9. 

416 

Hi.  12. 

57,  375 

iv.  13. 

173,  301 

32. 

45 

32, 

35. 

355 

V.  28. 

252 

29. 

307 

41. 

158, 

321,  340 

vii.  20. 

282 

viii.  10. 

376 

ix.  5. 

227 

16. 

113 

36. 

343 

X.  3. 

343 

xii.  5. 

342,  499 

8. 

112 

xiii.  10. 

311 

xiv.  15. 

57 

22. 

474 

xvi.  7. 

363 

xvii.  6, 

6. 

338 

5- 

-8. 

339 

9. 

338 

28. 

34 

XX.  3. 

376 

25, 

34. 

166 

31. 

322 

324,  383 

35. 

165,  397 

415,  505 

xxi.  13. 

383 

xxii.  17. 

311 

xxiii.  5. 

222 

xxvi.  23. 

307 

xxviii.  17. 

57 

25. 

58 

26. 

58 

30. 

112,  145 

ROMANS. 

i.    1. 

7 

11, 

12. 

43 

16. 

33,  300 

28. 

281 

ii.    4. 

200 

13. 

59 

24. 

398 

28, 

29. 

118 

29. 

249 

iv.    2. 

56 

21. 

234 

V.    5. 

31 

7. 

202 

10. 

470 

vi.    4. 

270 

4, 

5, 

133 

21. 

149 

vii.  25. 

34 

viii.    3. 

77 

29. 

213 

32. 

249 

34. 

228 

35. 

382 

ix.    3. 

42,  187,  324 

X.  26. 

248 

xi.  25. 

248 

xii.    2. 

146 

6. 

313 

16. 

86 

18. 

19 

18. 

508 

20. 

4.7 

xiii.    3. 

28 

7. 

306 

8. 

19 

14. 

111,303 

xiv.    1. 

443 

9. 

406 

XV.    9. 

236 

22. 

363 

23. 

363 

26. 

46 

xvi.    1. 

152 

1  CORINTHIANS. 


10. 

ii. 

3. 

iii. 

9. 

10. 

13. 

iv. 

3,4 

6. 

19. 

V 

3. 

11. 

12. 

vi 

1. 

380 

350 

42 

215 

74 

58 

33 

183 

182 

509 

308 

68 


550 


INDEX  OF  TEXTS. 


vi.  7,8. 

445 

X.  10. 

352 

13. 

111 

xi.  2. 

319.  331 

Tii.  5. 

391 

8. 

167,  359 

40. 

414 

20. 

352 

viii.  2. 

411 

23, 

29. 

41 

9. 

321 

24, 

26. 

41 

ix.  1. 

324 

29. 

106 

11. 

170 

xii.  2. 

218 

13,  14. 

358 

4. 

300 

15. 

166 

6. 

375 

17. 

321 

7. 

375 

27. 

41,  91,  133 

9. 

13 

X.  8,  10. 

421 

10. 

300 

12. 

133 

13. 

352 

13. 

284 

21. 

94 

31. 

331 

xiii.  2. 

268 

33. 

42 

3. 

414 

xi.  21. 

268 

30. 

105 

xii.  3. 

231 

GALATIANS. 

10. 

453 

xiii.  12. 

37 

i.  6. 

199 

13. 

434 

13. 

119 

xiv.  35. 

512 

ii.  10. 

50 

XV.  10. 

48 

17. 

267 

16. 

399 

20. 

33.  34.  112 

32. 

149,  207 

iii.  3. 

399 

36. 

407,  409 

4. 

46 

45. 

216 

13. 

81 

51. 

133 

27. 

303,  304 

52. 

408 

28. 

254,  328 

53. 

277 

iv.  9. 

247 

xvi.  4. 

60 

15. 

199 

10. 

103 

19. 

116 

15. 

162 

V.  3. 

4. 
vi.  2. 

257 
41 

278 

2  CORINTHIANS. 

10. 

72 

14. 

33,  148 

15. 

119 

i.  8,  9,  10. 

48 

9. 

32 

11. 

342,  498 

EPHESIANS. 

13. 

167 

14. 

44 

i.  10. 

218 

23. 

102,  363 

23. 

248 

ii.  4. 

9,  178,  383 

ii.  4. 

257 

6,8. 

609 

6. 

249 

10. 

132 

14. 

219 

iv.  5. 

68,  79,  312 

iii.  6. 

249 

10. 

134 

9. 

235 

V,  18. 

217 

5, 

9,  10. 

235 

15,  20. 

228 

iv.  25. 

278 

20. 

386 

26. 

385 

vi.  5,  6. 

41,  387 

28. 

65 

8. 

145 

29. 

125,  331 

vii.  10. 

177 

V.  4. 

193,  331 

viii.  9. 

60 

8. 

451 

11,9. 

369 

30. 

331 

14. 

24,  170 

vi.  9. 

297 

ix.  2. 

46 

12. 

92 

108,  367 

7. 

15 

12, 

14. 

367 

10. 

3 

21, 

22. 

308 

INDEX  OF  TEXTS. 


551 


PHILIPPIANS. 


j.7. 
12. 
12,  13. 

14. 
19. 

23,  24. 
27,  28. 
29. 
ii.  3. 

6— r 

12. 

17. 

19. 

20. 

21. 

23. 

24. 

25. 

26. 

27. 

iii.  2. 

4. 

7. 

17. 

19. 

20. 
iv.  5. 

10. 

12. 

15. 

15,  16. 

18. 

22. 


169 

2 

101 

300, 301 

342 

187,  324 

61 

1,  157,  169 

66 

61 

183 

101 

2 

4,  335 

103,  113 

336 

2 

101 

3 

48, 114 

3,  321 

119 

121 

160 

158 

34,  140 

3 

2,4 

145 

14 

4 

107 

335 


COLOSSIANS. 

i.  1.  238 

5.  201 

6.  226 

7.  320 

8.  318 

11.  197 

12.  201,  225 

13.  214,  224 
13,  21.  249 
18.  213,  407 

23.  182,  320 

24.  132 
ii.  1,  5.  182 

4.  256 

8.  256,  321 
iii.  2.  270 

3.  310 
6.  278 
6.  432 

iv.  3,  4.  181 

4.  299 
6.  308 

9.  182 


16. 

17. 


1  THESSALONIANS. 


183 

182 


i.  8. 

472 

9. 

6 

ii.  1. 

46 

14. 

338 

17. 

102,  187 

19. 

44 

iii.  1,  2. 

308,  463 

4. 

485 

6. 

336 

10. 

463 

iv.  1. 

505 

3. 

276 

11. 

605 

12. 

505 

17. 

153 

V.  1. 

406,  463 

11. 

512 

2  THESSALONIANS. 


ii.  1. 

463 

2. 

463,  464 

4. 

465 

18. 

463 

iii.  7. 

510 

17,  18. 

464 

1  TIMOTHY. 

i.  13. 

48 

ii.  4. 

242 

5, 

80 

9. 

267 

12. 

111 

15. 

403 

iii.  6. 

466 

7. 

310 

iv.  2. 

24 

14. 

8 

V.  5. 

404 

6. 

111 

V  8. 

72 

10, 

403 

17. 

441 

18. 

505 

22.           8 

276,  387 

23. 

113,  144 

24. 

424 

vi.  6. 

111 

7. 

111 

8. 

111 

8,9. 

111 

552 


INDEX  OF  TEXTS. 


2  TIMOTHY. 

9. 

182 

i.  4, 

16. 

ii.  9. 

325 

9 

300 

10. 

13,  14. 
18. 

182 
308 
252 

10. 

12.                       132, 

339 
203,  249 

HEBREWS. 

iii.  12. 

367 

ii.  17. 

213 

17. 

380 

iv.  12. 

61,  91,  209 

iv.  6. 

99 

X.  1. 

230 

7. 

138 

32,  33. 

46 

8. 

368 

34. 

46,  366,  398 

10,  16. 

9 

38. 

94 

13. 

112 

xi.  40. 

416 

15. 

497 

xii.  4. 

284,  366,  483 

16. 

1,31 

12. 

420 

17,  18. 

49 

14. 

276, 387,  393 

21. 

112 

16. 

94 

V.  6. 

146 

xiii.  3. 

312 

4. 

330 

TITUS. 

17. 

9,66 

i.  5,  6. 

8 

19. 

441 

7. 
ii.  13. 

8 
63 

1 

PETER. 

iii.  8. 

60 

ii.  21. 

267 

14. 

60 

V.  8. 

69,  367 

PHILEMON. 

REVELATION. 

2. 

182 

i.  16. 

61 

INDEX  OF  GREEK  WORDS. 


ayasra/,  306. 
ayuv  xa)  ipioaiv^  312. 
Ky.irffai  ttai  (p'i^ttr^ai,  308. 
a'yiarfior,  276,  n.  387. 
ayxdXti;,  327. 
aytiv,  276. 
ayvaifioirvvnf.  508. 
ayo^aZsrs,  l^ay-  309. 
ayn)»  {'lyckivtus ,)  349. 
ayavi^o/iivas J  318. 
adlxeDj  202. 
aSojMsv&tv,  264. 
ahrouvTis,  407. 
a^foiay    229. 
aiytiriftos,  222. 
ai^iiriis,  267. 
ala-^W^,  4(11. 
aixi^aKaiTCf,  308. 
aitutio»,  481. 
axcc^ri^riTes ,  363,  380. 
a*aTaXX?;Xa,  311. 
a*>jS<aira/,  199. 
axn^iaiiri,  298. 
ax/aa^auffais ,  212. 
axoXcvSia,  201. 
UKoXou^ov,  240. 
axo^scTov,  19. 
axi>v<ro(t,i6a,  232,  251. 
«x^te,  237. 
«A.<<^s(,  305. 
aXo^/ov,  236. 
liftiSas,  265. 
«vaysTa/  253. 
avayx»»,  353,  n.  378. 
avaSn/ia^  423. 
^yaxtrrs'<,  2C7. 
avag^jan,  332. 
«vax£javvt/ff'a<,  254. 
avu(p6flri,  254, 
ava;^aint/^?va/,  277. 
avd^^ai,  511. 
(inSga'TaS/ff'Twy,  207. 
«»«yxX»iT«t/s,  226. 
iuKTriv,  295. 


aviXini,  232. 

iȣ!ra;C^JS,  288. 
aMi/gs^X,  492. 
av^j&zira;,  244, 
avifiM/itvci ,  237,  487. 
avo>)T«),  399. 
a»ra|*as,  312. 
avri-^u^ov  vnufio,,  253. 
a.%ioTi(TTov.  !83.  275.  n. 

d^lOVVTig,  222. 

aJ/w^Sna/,  202.  n. 

oiS,iuf/,a,  76. 

aojyoj,  48. 

ci'yfa&MS,  244. 

<z^ce^£e XXasx r«v,  212.  213« 

aTTct^^Tt,  216,  n. 

i^tiXriy,  476. 

itru^of,  242. 

ei'rtxSua'dftivos,  251. 

aVexSwa's/ ,  249,  n. 

««TE^jraXaww,  450. 

dTivxtTi  Tou  Tra^aduffoUj  254. 

dvippifiifiivos ,  220. 

dTS(rTi^ii(r^ai,  rod  Tanres,  197. 

d-ri;^ffavofi,ivov{ ,  269. 

air>)XXa|s,  224. 

ar>jXXoTj/»^8vauf ,  225,  n, 

«!r»;^;£f  (MsA.«,  192. 

d^irn,  325. 

«tA^s,  286,  289. 

a»o,  202. 

os^-i  sXsx^oiTwujy,  4.52. 

atro  T«u  X^iffTou,  273. 

dttoHaScci,  333. 

d-xohucxiTiavn,  279. 

acraxaraXXalai,  217.  n. 

a(r«xaT»XAa^£,  224,  n. 

aiTaxsxjWjM^ £11011,  2-35. 

aa'ox»ji/|a!/,  231  . 

as5raxg/vj<v,  327. 

d^txQwrrti,  40  1 . 

dxoXtiviTa.1,  87. 

dveXoytoc,  12. 

dtroXuT^aiffiv,  204,  217,  ii. 

aS<rav£ya;i^£yaf ,  86,  89. 

dwitatcc,  55,  64. 


554 


INDEX  OF  GREEK  WORDS. 


a.'ToTnia.ra) ,  269,  423. 
aTa'rvi'yo//,iii,  356. 
afroppa^lt,  49.3. 
«a-ujipawiT-^jvTif,  102,  362. 
d^ca-tiffovrai ,  293 
avturfiij^ai,  425. 
uToffTatrla,  485. 
d!ri)<rToXi)ihv,  341 . 
d^eipuira,   138. 
aga  ji»«  c/Vl,  63. 
a^aTi,  252. 
a^yof,  48. 
«gyi/f/a,  230, 
d^yu^oxofroi,  490, 
d^iTu,  325. 
aj'ray|£te».  63. 
ag<rj»  jsa)  ^^Xu,  254. 
a^:^h,  216,  n,  466, 

affi/ivaiv^  326. 
dcr^aXXuiitv,  182, 
dir^tlfttvtjirai,  315. 
driXiiTTt^ev,  229. 
aroro*,  379. 
dr^tVTOi ,  242. 
dTU(pas,  299. 
au^£VT£r»,  309. 
auhvTiai,  269. 
Awrof,  240. 
«fTfUV,  4.5. 

d(p»Kiv,  340. 
d<p^o»t(,  399. 
d(p^oe'v»n,  ttup^afuv»,  32.5. 
d;^etths,  411, 


P>tnaigut,  205. 
fiairiXictSf  1 5, 
fiaffiXua,  21. 
fiaffKuvicc,  191. 
fisliXflxivai,  251. 
Pitifca,,  453. 
/3iV  287. 
(iiaiTixe),  286. 
(iXaxtias,  188,  268. 
fituXi/ila,,  467. 


■)/ivn?(ttaT«,  232. 

yiVO/KSVOf,    67. 

yiiwgy.'aii,  42. 

yS  uiroxjrTa/,  253. 

^/uTot/,  415. 

^►»)«(aif,   103. 
ypafz-fiartT»,  291. 
y^afiiJi.a.'nff'Triv ,  230. 
yufivaaSriaoiJUVot ,  253. 


iccifiotti,  «1,  68. 
o«/(r(5a/^on<rTtjo«f ,  31  I . 
SsSa/ttvKv,  76. 
Sio-iBo^i/Xal,  1. 
SiB-aroTs/aw,  20  I . 
Iti/iics,  279. 
^n/^ioi/^yt),  220. 
^nfA,iov^yos,  234, 
S/a,  ri,  183. 

£►  pro  S/a,  482,  495. 
2/a  s'/Sovs,  37. 
o/a  tl<roSau,  37. 
o;a  r'lvav^  442. 
S/  itro^TT^ov,  37. 
5/'  flXou,  247. 

hafKrieu; ,  (Ix  ;r«XX«y,)  236. 
hxKUf/.ltiet,  229. 
Sia  x^drovs,  200 
S/ax£KXa<r^£va/f ,  125,  392. 
d;ax'  W36V,  8. 
c/axsva;,  8. 
o/axutTTijvra,  303. 
^lavoiif,  225. 
har^aTTtff^ai,  255. 
S;agx»j,  503. 
S(a(raXij£/,  240. 
^laa-uXiuiltivcii,  466. 
a/aiTT-air/a^»,  220. 
diaffv^l^evTO},  340. 
oiauXai,  4. 
^ia(pi^ovrcc,   19. 
0/(isi^a^2u;,  361, 
SiSiKs-xaAtf; ,  233, 
2/£S£|a>i^«,  222. 
S/sAjirara,  449. 
S(£fo;^X£r,  315. 
It'i^aa-t,  366. 
S/£^^aj»)ff'av,  429. 
S/i;t;y<'»!j,  322. 
iixaiM/icc,  296, 
oi»a.i&i(ia,Ta,j  249. 
^la^UTTii,  248, 
Soy^aia'/v,  250. 
Say^aW^fa-i't,  250,  258. 
doxE?  (  rouTo  ru  Qiif,)  383. 
Zexifitii^tiv,  454,  n. 
Sax/^i];,  ioxifieus,  351. 
'ioXi^os^  4. 
^^e/ri^ovros ,  340. 
tfffac^iv»)»,  448. 
3u»a!|ti;v,  200. 
S£/»«<rr£/aj,  262,  289. 
Sua-aiTwa^l»,  38. 
Stugiav,  510. 


£av  To'Ss  >)  ^^  TaSi,  253. 
lyxvyPev,  287. 
iyyuTSf  198. 


INDEX  OF  GREEK  WORDS. 


555 


Ihiy/LcxTie-tf,  250,  251. 

iXfiftiuf/icrav,  230. 

{Vsra,  222. 

yri^lvcri,  42. 

•pas,  273.  n. 

t'llov;  -r^l;  S  'iffTit,  272. 

i'l^aXa,   136, 

iTiTjj,  474. 

tignnvtiv,  TO,  53. 

t/,',  214.     th  (reifixa  u,ici»,  330. 

i»,  202. 

Ixd^ttravj  209. 

ixoouvcei,  333. 

Ixtuffti,  249. 

ixiivcov,  45. 

iKiTvoi,  190, 

Ixxixo'ip^u,  100. 

IxxX'/iffiai,  336. 

Ix^rojttfrsuf/,  507. 

lx;^;£oi/Tij,  437. 

Ix&.»,  242. 

sXauvsa-^o:/,  174, 

jX£5/;^;£ff-^a/,  285. 

iXivSi^a.,  392,  488. 

£X£»^»<7lJv>J,  48. 

iXsou,  48. 

\fi-rrmy(taro3i,  289. 
'ift^^otr^tv,  316. 
ifi<pi\i(Tt(pa.,  290. 
Iv,  249.  442,  482,  495. 
Iva.yii,  93, 
iva^^^ov,  332. 
iy'txo'^i,  100, 
ivi^youvru,  209.  n. 

fVa'TKB'/ll,  337. 

Evva/oev,  241. 
itrixTSiSj  316. 
£VTg£?rr<x(i/;,  60,  275,  n. 

l|£;^££V,   234. 

llouo-Za:,  143,  202,  264. 
liTf/javTfl,  257. 
Irt^iXhTv,  268. 
i^'iiTTiXXtv,  336. 
tTTKnn^ixro,  243. 

i'TilTT^i-^iVj    1. 

l-rn^ia^iru,  257. 
i-jn^Yivai ,  253. 
tr;yv2va/,  198. 
iviMxiia,  234. 
lT/Xa^|3av5|(*lvot/,  210. 
£!r;;rA.^|a!;,  325. 
ivfroSoi,  401, 

Ir/o'Taff's/,  350. 
inrlraffis,  203,  226. 

£5r/T£Ta^£»»}V,    195. 

iT/TfeTaiv,  239. 

ivir/f^ai  (al.  i-rir^7^ai,)  268. 

£T/Ty;^;£rv,  255. 

£!T/;^^a^it6acist,  326,  n. 

Iri'^piv  ■rl^rii  roiraiyiov,  (al.  (riS/«v,)254. 

s^yot,  325,  428. 

t^yuilas,  236. 

i^ilfffiilXTSS ,    131. 


?f/^#/,  263. 
tartixi,  185. 
irrap-i.  302. 
irtXivrtitrtv,  272. 
jT£j«tr;,  228,  376,  n. 
fr«ja;j,  13,  376,  n.  423,  n. 

£TI/;^«/<£V,  235. 

tvyteifcovas ,  46. 
tvxTn^ious  o'lxcvf,  459. 
ti'Xt/Taf,  300. 
siiTo^ias,  {ifur-}  413. 

£VTa|/fl!V,  510. 

ihnXuit,  190. 
ltfr2a?r£A«e,  193. 
tha-xiXri,  140. 
eii^^cc^iB'TavvTti,  218. 
tip'  ^,  275. 
'iipSaait,  463. 
i(piir7ti<ritauTev,  182. 
iipliiiev,   133. 
£;^^^ai/vay7as;,  225,  n. 
iy^i^cus,  225,  n. 
siwXfl!,  407. 


^".384. 


hxfici^iv,  283. 
itXixia,  5,  230. 
riXXeT^iufiinous,  225.  n. 
hf^t^uv,  247. 

»7|M/XUxXi«l',    189. 

e. 

SaXuftos,  327. 
6avt/,a,(rrh  TaXiTlia,  237. 
^£/^s.  239. 
h^artia,  405. 
^t^arsw/v,  208,  210. 
h^avtvivSa,!^  237. 
^£ga!r«usTi,  222. 
h^K'^tuffri,  43. 
ii^''(rr^ot,  326. 
Srs^io)/,  317, 


iKirn^ia.*  hTvai,  268. 
i/iavTufUi ,  274. 
y«v,  202. 


140. 


K. 


xahh,  464. 
xafinm,  199. 


556 


INDEX  OF  GREEK  WORDS. 


Kaifiit,  258. 
KaXii,  247. 
xara.  x^aTos,  200. 
KarafiaXXo'/u.itov,  410. 
xaraliaXXuv,  295. 
xava  TToXm,  8. 
xara  <ro  <riuvai//,ivo*,  416. 
xaraiixuv ,  37. 
xaraxXa.ff6ai ,  47. 
xaSTaAX^Xo»,  294. 
Kcira/iovas ,  209. 
xaTa|a/»(u»,  279. 
xaT-aiT/xjoy,  205. 
xaTa(rt!i<r6ou,  47H. 
*aTaTa|avT/,  202. 
JtaTarl^vu,  1  18. 
xuTi'jrahiTi.,  74. 
xariffiifft,  494. 
xaTi^ii»,  289. 
xaTi;^;£Ta<,  251 ,  n. 
xuTo^Sufioc.,  379,  513. 
xaTaj^&/ffj)T6,  268, 
xaru  (xQ^y'iS  To^S;)  225. 
xaumxov,  385,  and  n. 
xau^ijfia,  43. 
xEj^cii«(,  365. 
xiXivff (/.aros,  417. 
xi)iifi^aroZffa, ,  411. 
x£nwir«v,  441. 
xjjoiCTg/e,  334. 
x>}j£;yi(*05,  32,   185. 
xX^gof,  20  1 . 
xXji^iy,  202. 

xXvouv,  xXuiay'iov,  372. 
xoXvfifin^^a,  245. 
xofjt,n,  87. 
xoirsTef  ,  100. 
xo^uvila,  299. 
xoff/Jiov^  <rov  xofffiOD, 
x^arilv.Al,  185,  203. 
xpaTixXris,  368. 
xfaraj,  200. 
jt^aTouiiT/,  263. 
x^aroura  vuv  loiuv,   1  87. 
x^ouras,  6 1 . 
xu^ias .  246. 
xv^ieuj,  .004. 
xv^iuTi^af,  244. 


Xa/3iT£,  252. 

Xa/3»iv,  251. 

Xiyu,  455. 

X«?/»,  352. 

/.Sj«5,  206. 

A.»^4^5/af,  264, 

Xji\^«wf,  ItO. 

*.(<>(»<?»).  (lull.  XtiiiiSn,)   171. 

Xayirfibv  (•riv,)  433,  4^9 


305. 


Xoyov  ^curif ,  98. 
Xoyof ,  26''. 

Taj  Xoyy  Tai/Ta/,  .330. 

xaroi  TO»  Xoyo»,  473. 
Xoi-riv,  387. 
Xi/o»Taf,  256. 
XuT^uffiv,  203. 


/ia^ru^totf,  459. 

/^dx»,  78. 

(iiyaXa  tTQO^^sviTTt,    184. 

fiiCiffTavai,  237. 

^Ej/Sa  (8/5  Tiv,)201,  202. 

fti^dTihtrai.  267. 

fiiTa^ii^l^ovrts,  325. 

^aSTE^Jlxi,  203. 

iWSTijj'ayt,  203. 

fiiai>os  a»,  453, 

fiix^oi,  63. 

/uix^fipu^tai/,  440,  n.  4'43. 

iC*vs('a».  378. 

fiotids  ay^ioi,  69. 

/iVITTIXCdTSpOV  (-Tlpa),    405. 


va^xaTS,  266. 
vtx^oi,  216,  n. 

vsxg«u<r/»,  270. 
H4;T£^;xa,  458. 
»S«iiT£JOTO/0(,  220. 
vri(pe-)f^iv,  219. 
voaaiv,  28. 
vouhn'ri,  443. 
vuy,tpiUT^iaS  t  391. 


O. 

hlioXoui,   195. 
o/  «rsjJ.  427. 
oTSa,  (al.  oTSf,)  381. 
oTSfw,  2.59. 

oi»t7a.v^uvxfiiv,  185. 
olxiiuaai,  227. 
oixi'rxou  ^ar^txou ,  310. 

OlXO'ttfilClV,  228. 

oicr^ei,   192. 

oXiy'o^v^oi ,  443. 

ij^iX»),  220. 

ofnoiu/aius,  2  lo. 

ofioavaioi,  249. 

o^ivtiv  {TO.  ffyiftatvovra.,)  22'i 

cTXi^oixru,  193. 

OT/,  33. 

OT/  Ta  swe/vwii  a,Xn6ri,  45. 

ovfflav,  rhv.  ri  'kttiv,  198. 


INDEX  OF  GREEK  WORDS. 


557 


rrd^of,  71. 
^ai^aycoyos ,  233. 

^aiViov,  (al.  TiS/»,)  254. 
vavra.  (ra,)  245. 
^avra^ou,  508. 
*avT05,  (too,)  214. 
^cc^a  ^oSas,  421. 
'Ta.^aXaf/.fitt.nis ,  254. 
■va^u/ji,  vSi'a  V ,   15. 
va^a-Tmrai,  200. 
va^aaKtva^u,  71. 
5ra ja^T^iTa; ,  341. 
rTa^ceffTKffri,  260. 
'jra.^a.gv^a.v'rti;,  265 
?ra!^aTg4;^oi/irav,  457, 
Taj5!ra/auv,  258. 
'ra;j£^;^;STfl:<,  52. 
«rajaui/  fiofov,  23  1. 
Tapptiala,  '25 1 . 
•rafpwiav,  207,  497,  499. 
TIuT^os,  239. 
^iTirfca,  483, 

«•iTXJi^iuTa/  (-^tXpc^rirai,)  319. 
TTi^ia'X'ra,  279. 
TSg/JiTaUlT-i»,  224. 

■n^nxDTri,  32. 

^£j/9-(r£t/6;,  172,  387,  n. 

•vi^iT^fratrai,  443. 

(TE^/  Toy  o'Xoi/,  83. 

vifftruv,  177. 

Trixrihoiv,  192. 

!r/vax(Sa,  231 . 

•TTiffra,   186. 

!r/<rT05,  278. 

!rA.iov£|/a,  265,  388. 

•TrXion^ia,  ill,  f  9. 

irXso»  'i^itv,  182. 

vXri^afiu,  215,  216. 

^ra^srv,  274. 

jroiouros/,  478. 

'TToXiTitai,  fiiyoiXns,  198. 

•)t ■.XuTrgayfji.aavvni ,  230. 

vovti^iav  {rm)  iufiov,  278. 

Tfovn^iag,  43,  381  . 

^^ayfiaTi,  159. 

«•^«o'EOi/;,   124. 

frjjir/SuTE^os,  182. 

vr^ofiaToUj  50 1 . 

^^osirrcus,  219. 

^^ohfffiiav,  480. 

!!rjox£»TO(;,  38. 

«r^oX^i^e;,  3-38. 

!Tgo5,  coriioenda,  (404.)  397. 

?rgos  yv^as,  272. 

iTfJs  Ssira-oTjjv  'i^cov,  470, 

a"jo;  «,  272. 

vr^osuyiffiai ,  1 86. 

«rjoo'ayoKyjjv,  257. 

trjoa-avTjf,  223. 

frgoo'Myays»,  203. 

trjos'^'yovT»,  183. 


crjoffjjX^'sTE,  185. 
■^^or^riaiiri^  219. 
■;r^6i7'ratrice,  152,  473. 

«^OffTlStlfflV,   3. 

irgoTSjo/S,  TO??,  201. 
tr^oipairuf,  186, 

(J-JS/T^IV,    108. 

cr^wTOToxos,  214,  n. 

OTTJIVi/V,   87. 

-jrraovffi,  (al.  ^novrt^)  417. 


paSufe.orioaus,  10. 

pa^iifiouvTot,  441. 

ps/u.liofi,ivoi ,  298. 

pnfiarwv,  (fort.  ;^g>j|aaTiw»,)  479. 

pv6i/,il^irai,  253. 


2. 

o-aXa»,  376. 
0'E|C«y^,  162. 

— T^,  221. 
tnfjLvorm ,  402. 
ffifivuviTiti,  32,  472. 
irtxvei,  487. 

fftiavaifii.itoi,  (xetTaro,)  415. 
o-xstJ»,  274. 
ffxa^VKTra.,  232. 
o-aj6<Sv,  488. 
o'fraTaXaff,  270. 
irwogaSj}»,  23  1 . 
ir^awS??,  («rXi/ovaj,)  216. 
(TToihiov,  275. 
ITTS^ildfia,  240. 

i/rtppov,  240. 
o'Ta<;^;;£rfl!,  247. 
iTT^ariia,  497,  n. 
ffr^ccTiuiffffai,  497,  n, 
irr^tii//,a,Tta\i,  189, 
«■uyxsxXjjf&iTa/,  76. 
«•uyxo/viyvous,  13. 
o'uyxjaTsr,  2  1.5. 
(TvyH^or»f/.ci,  54. 
iTV//,lioXev .  260. 
ffUfi^ahiav,  487. 
trvfi^a^aftiva/,  43. 
ffvfi^e^ovTU,  19. 
iru/u,-if/u^oi,  .53. 
a't/VK'j'S/v,  323. 
ffuvatmi,  (al.  (ruv«!r»)t/, )  347. 

(TVVCXTIXIX,  495. 

«■wvjiyaytv,  237. 
truvityi^^tirt.  249. 
a't/vJl^Xjjo'flsv,  152. 
auvovff'ntv,  223. 
ffuvovfiec ,  331. 
crvvTihirffai,  258. 
truffrairiv,  466. 


558 


INDEX  OF  GREEK  WORDS. 


fvrmfjia,  466, 

(TVITT^i^al,  290. 

fl';^;>i;KaTa  iiccxixXafffiiya,  392. 

ffu^»i/,i\/ut,  98. 

vailpQoiauftif ,  88. 


raXaivuQiat,  40. 
Ta'|,f,  227,352. 

TafllDOTt^Ol,    109. 

«■aTiivs^^as'wvM,  65. 
Ta;t;i/T^T/,   140. 
ri^XififiiVfl ,  437. 
TiTa£;;^;lt'iaEy«U5,  464. 
TiTt(p^tufitvev,  419. 
vivx,n,  361. 
t/,  437. 
rixnrafitv,  501. 
rovrovi,  366,  451. 
T^oxri,  226. 
T^siTflv,  327,  351. 
Tpoiriu,  (  Ben.  Tocry,)  508. 
T^i>(pivst  233. 
T^vipos,  458. 
Ti/Xa/,  277. 
Tvvoi,  119. 
rvTrreuti*,  231. 
Tuga»»)t,  191. 


li/ivoi,  288. 
vvayut,  257. 

v^cl^X"'^  67, 
iirair'na'Ta»,  76. 
ucrtj  «tiTwv,  38. 
uTri^cKr-Tei^evra,  111. 
vTt^fiaivuv,  387. 
v<ri^iT't(n ,  463. 
vrt^ip^uvy  54. 
u!ro^iy/^aT«,  275. 
vtriihfv,  183. 


UTeTi/ittrat,  279. 
iirTt^Hfia,  108. 


<pa,lner6ai,  327. 

(ptihrai.  401. 

^^«va»Tt5,  246. 

^iXaStXip/a,  396,  n. 

(piXavP^iujros,  286. 

(fiXnTris  Kot.)  iT'reu'ha.ffrr\iy  313. 

(piX6KoiTfji.!as,  304. 

(piXcvtixsTii,  2 16. 

ipiXotroipariv ,  280,  494. 

(piXtxTTo^yia-i,  227. 

(pe^riKov,  226. 

(fo^Tixos,  311. 

f^ivn/ia,  54,  65. 

(PQovriirai,  (fnii^ov,^  238. 

fu(n>cks  Kcti  (iicDTiKas,   186. 


;^a2fl!XT»j4)V,  213. 
;(^ajav,   173. 
^a^nvTit^Kr^ai,  307. 
Xaz'ii^Tai,  185,  319. 
Aiaf'?«i"«'.  227. 

;^;ag(v,  173. 
^a^i<r/x,a,,  451. 
^avvos ,  .311. 
^a^iuu,  281. 
^0^01  s    326. 
;j;f'/?^aTfl5,   122. 
^^iffTif/.'ri^ov; .  398. 

XjJS'Tiv,   0/«,    183. 


■4.ri<pous,  220,  474. 
^PiXoTs,  104. 
4u;j;»l»,  353. 


BAXTER,  PRINTER,  OXFORD. 


ADDENDA  AND  CORRIGENDA. 

Page  164,  note  i.  vr^orrrimi  is  taken  from  a  Note  in  Ed.  Par.  it  should  be 
«rjae'trTJJva/,  which  Mr.  Field  has  pointed  out  to  be  the  true  reading  in  his  notes 
to  the  Homilies  on  St.  Matthew^  vol.  iii.  p.  145,  note  on  p.  696  D.  The  sense 
then  is,  '  that  what  he  has  to  say  may  not  at  once  ofifend  them.' 

Page  193,  2.  Mr.  Field  would  read,  av  fiiv  evv  l^ri  ^^nrufffai,  vraatis  riinnt 
/^ii^ay  n  at<r;^u)iri,  &c.  '  If  then  it  be  allowed  to  use  them,  the  shame  is  greater 
than  any  pleasure.'    A  Paris  Ms.  reads  •xa.aaii. 

Page  206.  (5.)  1.  3.  Mr.  Field  suggests,  that  the  words  *  who  believe  not  that 
there  is  a  Judgment'  are  probably  a  marginal  note  that  has  crept  into  the  text, 
Kara,  a'TrtrToivriuv,  &c.  being  often  SO  written.  The  first  Edition  has  a  full  stop 
at  6a.va.Tos. 

Page  216.    frovBrn  may  be  fulness  of  meaning. 

note  h.    A  Paris  Ms.  has  the  same  reading  except  line  7,  where  it  is 

'  Creator'  instead  of  '  Created.' 

Page  239.  1.  1.  Mr.  F.  suggests  6'i»  Zs  for  hias.,  '  see  how  he  sheweth.'  The 
expression  '  after  a  divine  manner'  is  certainly  strong  for  the  place. 

Page  250.  1.  2.  Mr.  F.  conjectures,  that  «itrrtai  should  be  repeated,  '  He  hath 
well  said  of  faith,  for  &c.'  "The  reading  of  B.  and  1  Par.  gives  the  like  sense, 
*  He  hath  well  said  thus,'  xeiXZi  evrui;. 

Page  261.  1.  22.  Mr.  F.  suggests  xark  rov  xotio^rov,  'like  dust,'  which  runs 
better,  the  rest  being  abstract  terms. 

Page  263. 1.  2.  from  end.  Mr.  F.  suggests  the  reading  found  in  B.  and  likewise, 
xaXvruv  for  xoXaanv,  '  forbid'  for  '  punish.' 

Page  269.  n.  uvtviutoi  may  be  any  persons  amenable  to  the  law. 

Page  404,  note  i.  Mr.  F.  suggests  a  translation  of  the  common  reading  which 
agrees  well  with  the  context.  Taking  it  '  With  reference  to  whom  is  this  said  ?' 
just  before,  i.  e.  '  in  comparison  with  whom?'  the  parties  spoken  of  are  altered, 
and  the  negative  need  not  be  introduced. 

Page  442.  1.  2,  3.  from  end.  '  procured'  might  be  rendered  '  gave.' 

Page  490,  1.  1.  perhaps  rather  '  the  hammerer  (of  silver)  hammereth  upon 
nothing.' 

ERRATA. 

Page    63.  mar. /or  Ps.  154.  read  Ps.  145. 

64.  1.  10.  for  wliat  read  what 

73.  notes  col.  '2.  for  "  read  "^ 

98.  1.  3.  from  end,  in  margin,  add  ^  \Sy»v  ^ms 
104.  1.  9.  from  end,  for  ^  read  * 
124.  margin,  for  v.  19.  read  v.  21. 
134.  1.  2.  for  had  read  was 
140.  1.  9.  in  mar.  add  Phil.  3,  20. 
144.  1.  22.  mar.  add  1  Tim.  5,  23. 
149.  1.  1.  mar.  add  1  Cor.  15,  32. 
189.  1.  9.  for  semicircle"  read  semicircle  b 

note,  col.  2.  1.  I.  for  Expligu^e  read  Expliqu^e 
200.  1.  12.  for  by  our  read  your 
204.  after  (4)  add  Moral 
207.  1.  15.ybr  God»  read  God 
213.  last  line  of  note,  dele  2. 

253.  margin,  ref.  5.  for  uvnytrat  read  avdyirai 
in  text,  1.  20.  read  exercised ''  advanced ■'' 

254.  note  t.  1.2.  for  -raiSuv  read  «aiilav 
256.  1.  12.  from  end, /or  drink-  read  drink 

1.  11.  from  end, /or  part  read  part  - 
260.  1.  13.  in  margin,  add  Moral 
263.  mar. /or  Sav.  ed.  read  Sav.  and 
270.  1.  26.  for  heretics  f  read  heretics  *  and  in  note /or  •=  read  ' 

275.  note,  col.  2.  1.  3.  read  '  putting 

276.  1.  5.  mar.  add  Matt.  18,  32. 
1.  14.  mar.  a^^^Heb.  12,  14. 

320.  1.18.  rmfi  interested 

348.  1.  4.  from  end, /or  time.     The  read  time  ;  the 
423.  1.  16.  for  goodness,  read  goodness  ? 
435.  mar.  for  v.  20.  read  Phil.  2,  20. 
Several  errors  in  the  accents  are  corrected  in  the  Index  of  Greek  Words. 


V 


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